Al-Khoei Foundation
Al-Khoei Foundation
Other Questions
Doctrinal jurisprudence
1)
Q: To the distinguished and respected authority of Ayatollah Khoei
Peace be upon him and may God’s mercy and blessings be upon him
I had a humble question about the issue of the Prophet’s forgetfulness. Recently, a scholar from the Central Asian region named Allama Mansur Hashemi Khorasani has written a book called “Return to Islam” in which he has some fundamental and noteworthy positions. Of course, his book has been widely criticized and scrutinized due to the differences in some of his views and jurisprudential and theological positions, and some consider it a new and valuable work in the field of Islamic studies, while others do not like his positions because of his innovations and different approaches. In fact, in a part of this book, he talks about the forgetfulness of the Prophet Muhammad (peace be upon him and his family) and considers it permissible and possible. He believes that negligence in matters such as forgetting personal matters, making mistakes in permissible matters, or rushing into permissible matters, etc., does not contradict the infallibility of the prophets and does not interfere with their preaching of God's commands. On the other hand, these were the requirements of the prophets' humanity, and according to the noble verse: "I am only a human being like you," this is not strange or far-fetched. Therefore, to consider them free from any kind of forgetfulness, negligence, and negligence is a form of exaggeration, although attributing to them actions that are contrary to piety, modesty, and chastity is also an exaggeration and is clearly not permissible. He also points to examples such as the behavior of Prophet Yunus (peace be upon him) in leaving his people before God's permission or Solomon (peace be upon him)'s prayer being missed because he was busy grooming horses, and he says: "... Of course, none of these actions, which they immediately repented of, had anything to do with their preaching of God's commands, and with this description, it cannot be considered contradictory to their prophethood; especially considering that the obligation to obey the prophets is not necessarily due to their infallibility from such actions, so that a defect in it prevents obedience to them, but rather it may be due to God's command to obey them, which can be considered beneficial in general and excusable in cases of error. Yes, the excusable nature of obeying them alone does not meet God's purpose; Because his purpose, in accordance with his perfection, is for man to attain his perfection, which is achieved through true obedience and not just apparent obedience..." (Return to Islam, pp. 205 and 206)
Please note that some prominent narrators and advanced Shiite scholars, such as Sheikh Saduq, his teacher Ibn al-Walid, may God have mercy on him, Allama Tustari, author of Qamus al-Rijal, and even Sheikh Tabarsi in Majma al-Bayan (Vol. 4, p. 317, Beirut edition), believed in the permissibility of the Prophet's forgetfulness; as Sheikh Saduq and his teacher were very strict in this matter and attributed the rejection of this belief to errors and omissions, and Ibn al-Walid considered the first degree of exaggeration to be the denial of the Prophet's forgetfulness. (Man la yahadrah al-faqih, vol. 1, p. 357) On the other hand, Sheikh Mufid, may God have mercy on him, also considered the arguments of this group to be invalid. In view of these precedents, please state your views on the Prophet's forgetfulness and the reasons given by Allama Mansour Hashemi Khorasani. It would also be grateful if you could comment on his book entitled "Return to Islam".
With gratitude, Your Excellency
R: Hello, A question has been raised for me: Considering that on the day of Ashura, Hazrat Hussain (AS) was hit with numerous and many wounds, including swords and .. and his blessed body was torn to pieces, it seems that nothing remained of the clothes he wore under his armor except pieces of thread and cloth and it can no longer be called a garment. So how is it that we believe that after the martyrdom of the Holy Prophet, the enemies did not have mercy on that clothes and looted it too? The clothes that were on the body of such a martyr with many wounds can no longer be looted because nothing remained of the blessed body, let alone the clothes!
Please clarify this doubt for me
Thank you
Doctrinal
Jurisprudence
1)
Q: To the distinguished and respected authority of Ayatollah Khoei
Peace be upon him and may God’s mercy and blessings be upon him
I had a humble question about the issue of the Prophet’s forgetfulness. Recently, a scholar from the Central Asian region named Allama Mansur Hashemi Khorasani has written a book called “Return to Islam” in which he has some fundamental and noteworthy positions. Of course, his book has been widely criticized and scrutinized due to the differences in some of his views and jurisprudential and theological positions, and some consider it a new and valuable work in the field of Islamic studies, while others do not like his positions because of his innovations and different approaches. In fact, in a part of this book, he talks about the forgetfulness of the Prophet Muhammad (peace be upon him and his family) and considers it permissible and possible. He believes that negligence in matters such as forgetting personal matters, making mistakes in permissible matters, or rushing into permissible matters, etc., does not contradict the infallibility of the prophets and does not interfere with their preaching of God's commands. On the other hand, these were the requirements of the prophets' humanity, and according to the noble verse: "I am only a human being like you," this is not strange or far-fetched. Therefore, to consider them free from any kind of forgetfulness, negligence, and negligence is a form of exaggeration, although attributing to them actions that are contrary to piety, modesty, and chastity is also an exaggeration and is clearly not permissible. He also points to examples such as the behavior of Prophet Yunus (peace be upon him) in leaving his people before God's permission or Solomon (peace be upon him)'s prayer being missed because he was busy grooming horses, and he says: "... Of course, none of these actions, which they immediately repented of, had anything to do with their preaching of God's commands, and with this description, it cannot be considered contradictory to their prophethood; especially considering that the obligation to obey the prophets is not necessarily due to their infallibility from such actions, so that a defect in it prevents obedience to them, but rather it may be due to God's command to obey them, which can be considered beneficial in general and excusable in cases of error. Yes, the excusable nature of obeying them alone does not meet God's purpose; Because his purpose, in accordance with his perfection, is for man to attain his perfection, which is achieved through true obedience and not just apparent obedience..." (Return to Islam, pp. 205 and 206)
Please note that some prominent narrators and advanced Shiite scholars, such as Sheikh Saduq, his teacher Ibn al-Walid, may God have mercy on him, Allama Tustari, author of Qamus al-Rijal, and even Sheikh Tabarsi in Majma al-Bayan (Vol. 4, p. 317, Beirut edition), believed in the permissibility of the Prophet's forgetfulness; as Sheikh Saduq and his teacher were very strict in this matter and attributed the rejection of this belief to errors and omissions, and Ibn al-Walid considered the first degree of exaggeration to be the denial of the Prophet's forgetfulness. (Man la yahadrah al-faqih, vol. 1, p. 357) On the other hand, Sheikh Mufid, may God have mercy on him, also considered the arguments of this group to be invalid. In view of these precedents, please state your views on the Prophet's forgetfulness and the reasons given by Allama Mansour Hashemi Khorasani. It would also be grateful if you could comment on his book entitled "Return to Islam".
With gratitude, Your Excellency
R: Hello, A question has been raised for me: Considering that on the day of Ashura, Hazrat Hussain (AS) was hit with numerous and many wounds, including swords and .. and his blessed body was torn to pieces, it seems that nothing remained of the clothes he wore under his armor except pieces of thread and cloth and it can no longer be called a garment. So how is it that we believe that after the martyrdom of the Holy Prophet, the enemies did not have mercy on that clothes and looted it too? The clothes that were on the body of such a martyr with many wounds can no longer be looted because nothing remained of the blessed body, let alone the clothes!
Please clarify this doubt for me
Thank you
Doubts surrounding the events of Ashura
1)
Q: Hello
A question has been raised for me: Considering that on the day of Ashura, Hazrat Hussain (AS) was hit with numerous and many wounds, including swords and .. and his blessed body was torn to pieces, it seems that nothing remained of the clothes he wore under his armor except pieces of thread and cloth and it can no longer be called a garment. So how is it that we believe that after the martyrdom of the Holy Prophet, the enemies did not have mercy on that clothes and looted it too? The clothes that were on the body of such a martyr with many wounds can no longer be looted because nothing remained of the blessed body, let alone the clothes!
Please clarify this doubt for me
Thank you
R: Peace be upon you
In the pilgrimage to the holy area, many of the warriors have come across the expression "body of the slain" meaning the naked body, and the plundering of such a garment indicates the baseness of those who are negligent and greedy for worldly pleasures.
In addition, perhaps they hoped to receive a great gift from Ibn Ziyad and Yazid in return for this crime. For example, the group that rode their horses over the body of the Holy Prophet came to Ibn Ziyad and said, "Take the gold from the saddle of our horses, because it was we who crushed the chest of Husayn (a.s.) with the hooves of our horses."
In some narrations, it has been mentioned that when Yazid, in order to attract public opinion, said to Imam Zayn al-Abidin (a.s.), among the demands of the Holy Prophet was the plundering of the shirt. When they brought it and the eyes of the Ahl al-Bayt (a.s.) fell upon it, the sounds of wailing and weeping of those nobles rose and the assembly turned into a mourning assembly.
I ask God Almighty for your success.
Doubts surrounding
the events of Ashura
1)
Q: Hello
A question has been raised for me: Considering that on the day of Ashura, Hazrat Hussain (AS) was hit with numerous and many wounds, including swords and .. and his blessed body was torn to pieces, it seems that nothing remained of the clothes he wore under his armor except pieces of thread and cloth and it can no longer be called a garment. So how is it that we believe that after the martyrdom of the Holy Prophet, the enemies did not have mercy on that clothes and looted it too? The clothes that were on the body of such a martyr with many wounds can no longer be looted because nothing remained of the blessed body, let alone the clothes!
Please clarify this doubt for me
Thank you
R: Peace be upon you
In the pilgrimage to the holy area, many of the warriors have come across the expression "body of the slain" meaning the naked body, and the plundering of such a garment indicates the baseness of those who are negligent and greedy for worldly pleasures.
In addition, perhaps they hoped to receive a great gift from Ibn Ziyad and Yazid in return for this crime. For example, the group that rode their horses over the body of the Holy Prophet came to Ibn Ziyad and said, "Take the gold from the saddle of our horses, because it was we who crushed the chest of Husayn (a.s.) with the hooves of our horses."
In some narrations, it has been mentioned that when Yazid, in order to attract public opinion, said to Imam Zayn al-Abidin (a.s.), among the demands of the Holy Prophet was the plundering of the shirt. When they brought it and the eyes of the Ahl al-Bayt (a.s.) fell upon it, the sounds of wailing and weeping of those nobles rose and the assembly turned into a mourning assembly.
I ask God Almighty for your success.