Qur’anic Sciences, offered in 2017-2018, is now available to take online at Al-Hujjah Islamic Seminary. The first five classes are available to view as a demo to get an idea of how the course is instructed. To register for this class, see all class videos, and take the exams, visit hujjahseminary.com. For any questions, email us at [email protected]

Nahjul Balagha 03, offered in 2020-2021, is now available to take online at Al-Hujjah Islamic Seminary. The first five classes are available to view as a demo to get an idea of how the course is instructed. To register for this class, see all class videos, and take the exams, visit hujjahseminary.com. For any questions, email us at [email protected] Nahjul Balagha 02, offered in 2019-2020, is available to take online at Al-Hujjah Islamic Seminary. The first five classes are available to view as a demo to get an idea of how the course is instructed. To register for this class, see all class videos, and take the exams, visit hujjahseminary.com. For any questions, email us at [email protected]

Jurisprudential Maxims (Qawa'ed Fiqhiyya), offered in 2019-2020, is now available to take online at Al-Hujjah Islamic Seminary. The first five classes are available to view as a demo to get an idea of how the course is instructed. To register for this class, see all class videos, and take the exams, visit hujjahseminary.com. For any questions, email us at [email protected]

Instructed by Imam Sayed Hassan Qazwini discusses Rulings for Muslims in the West, lecture 03Please sign up for the full course on our website - https://hujjahseminary.com/Courses/Course/1025

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Biography of Prophet Mohammad 03, offered in 2019-2020, is now available to take online at Al-Hujjah Islamic Seminary. The first five classes are available to view as a demo to get an idea of how the course is instructed. To register for this class, see all class videos, and take the exams, visit hujjahseminary.com. For any questions, email us at [email protected]

Usul al-Kafi 03, offered in 2019-2020, is now available to take online at Al-Hujjah Islamic Seminary. The first five classes are available to view as a demo to get an idea of how the course is instructed. To register for this class, see all class videos, and take the exams, visit hujjahseminary.com. For any questions, email us at [email protected]

Some traditions are found in Sunni books to the effect that the Prophet SAWW on migrating to Medina found the Jews fasting on the day of Ashura. He asked them why, and was told: “It is an auspicious day; it is the day when God delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day.”

The Prophet (s.a.w.) said, “I am worthier of Moses than you are.” Thereupon, he fasted on that day and ordered (the Muslims) to fast.

The above hadith is problematic due to the following reasons:
1. The chain is not authentic. Ibn Abbas, who was one the narrators, was 4 years old at that time. Abu Musa al-Ashari was, who was also a narrator, was not even in Medina at that time. Another narrator is Mu’awiya, who was in Mekkah at that time and he was a musyrik.
2. When we look at the calendar of the Jews, the events where they observe the fast didn’t coincide with the 10th of Muharram.
3. The word Ashura during the time of the Prophet means the 10th of any month. How did the people at that time know it was the 10th of Muharram? Only after Imam Hussein’s martyrdom did people know that Ashura is the label of the 10th of Muharram. Hence it can be said that this hadith was fabricated after Imam Hussein’s martyrdom.
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Scholars dispute on this matter. There are two views on this:
1. Smoking is just like thick dust that is being swallowed. So if the hadith prohibits inhaling thick dust during fasting, smoking falls under that category. This is the fatwa of most scholars.
2. We cannot compare thick dust and smoking as this is qiyas. There is no evidence that smoking in particular invalidates the fast. Smoking is like water vapor (such as in the shower) and it doesn’t invalidate the fast.
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It is often claimed by other schools of thought that the following verse in the Holy Quran is proof that the ancestral lineage of the Prophet (s) consisted of polytheists, such as Azar, the ‘father’ of Ibrahim (as): “And Ibrahim asking forgiveness for his father was only owing to a promise that he made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him; most surely Ibrahim was very tender-hearted and forbearing.” (9:114) However, it is important to note the phrase used to describe Azar. The word ‘ab’ is used in Arabic, but this can denote several meanings which does not necessarily indicate a ‘waled’ (biological father). The word ‘ab’ can mean uncle. For example, in the Holy Quran in Surah Baqarah, Ismail (a) son of Ibrahim (a) and the uncle of Yaqoub (a) is referred to as his ‘ab.’ (2:133) This establishes the usage of the word ‘ab’ as a term used to define a role of another who is not a biological father. The biological father of Ibrahim (a) who passed away when Ibrahim (a) was of a young age is known as Tarokh, the brother of Azar. He is mentioned by Sunni historians. For example, Ibn Katheer states Ibrahim was born when Tarokh was 75 years old (al-Bidayah wan Nihayah, vil. 1, p. 139). In Surah Ibrahim, when Ibrahim (a) is of old age, he makes a dua to Allah swt saying, “Our Lord, forgive me and my parents and the believers the Day the account is established” (14:41). The term ‘waled’ is only used to refer to your biological father. Since it was prohibited for Ibrahim (a) to make istighfar for Azar as he was a mushrik, why would he later make istighfar for his parents and this would be accepted by God? This proves his biological parents were believers.#Hawza #Seminary #Alhujjah #islam #shia #Qazwini