http://rafiziler.wor...musa-as-ve-tas/
P.S bunu mən abu zeyd əxinin dərsindəndə dinləmişdim
Сообщение отредактировал Hakkani: 03 января 2012 - 13:28
Отправлено 03 января 2012 - 13:27
Сообщение отредактировал Hakkani: 03 января 2012 - 13:28
Отправлено 03 января 2012 - 13:56
Отправлено 03 января 2012 - 16:08
Сообщение отредактировал Hakkani: 03 января 2012 - 16:09
Отправлено 03 января 2012 - 20:31
Əbu Əli Əfəndi və onun Tunisli dostu olan fısqırıq vəhhabinin bu şübhəsinə cavab verilib: Musa a.s və daş haqqındaki şübhənin cavabı
Əfəndi və dostu isə hər zamanki kimi iylənmiş dəlillərini utanmadan təkrar edirlər.
The most authentic opinion in this regard is that which states that Musa (عليه السلام) and Harun (عليه السلام) climbed a mountain, and Harun (عليه السلام) died there. But when Musa (عليه السلام) returned to inform his Ummah, they falsely charged him with the murder of his own brother. This annoyed him and Allah (عَزَّ وَ جَلَّ) cleared him of the charge.
Allamah al-Majlisi (رحمه الله تعالى) has recorded this particular opinion with a hasan chain in his Hayat al-Qulub, Urdu version, vol. 1, p. 542.
Famous Pakistani scholar, Allama Hussein Bakhsh Jara (رحمه الله تعالى) also writes about that verse (33:69):
There are different views regarding the miseries which Musa (عليه السلام) had to face
1. Musa (عليه السلام) and Harun (عليه السلام) climbed up a mountain, and Harun (عليه السلام) died there; and when Musa (عليه السلام) came and told his nation about this, they charged him with his murder. And Allah (عَزَّ وَ جَلَّ) freed him of this charge by ordering angels who took up the funeral of Harun (عليه السلام) and passed by the nation of Musa (عليه السلام), and discussed his death; and so they realized that he died a natural death.
2. Qarun gave money to a prostitute so that she can charge Musa (عليه السلام) with adultery, but Allah (عَزَّ وَ جَلَّ) made her tongue silent, and she could not speak.
3. The nation of Musa (عليه السلام) termed him a magician, liar and mad, but Allah (عَزَّ وَ جَلَّ) freed him with his miracles.
There is another view mentioned in this regard as well. However, that view is not in accordance with the honour of prophethood, therefore, discussing that is awful.
[Tafsir Anwar-un-Najaf, vol. 11, p. 218]
Thus, the story of Musa (عليه السلام) pursuing a stone is unacceptable by Shiite standards from many angles:
1. It has a weak, disconnected chain.
2. It is only one of many opinions on the verse and it supports the Sunni view. For this reason alone it becomes absolutely unacceptable.
3. It contradicts authentic narrations on the same subject.
4. Its matn is unacceptable, since it defames a noble prophet of Allah.
Considering the utter weakness of the tradition in the Shiite sources, why did this Efendi al-Nasibi the Arch-Liar son of an Arch-Liar, follower of an Arch-Liar, still attribute it to us?
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