Science/Research thread by @IbnHusayn02

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Maybe if I respond to his low-level claims, then he will come out of occultation and show bravery. However, I highly doubt this happening, due him already running and blocking me.

Let us by the will of Allah SWT respond to claims of this Kafir son of Zurarah the filth.

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His first claim is the Prophet ﷺ urinating while standing. 

What is the issue exactly? It is permissible to urinate standing, especially in places of uneven surface, mud, rocks or any such thing that would hinder comfort. And many companions are reported to have done so-

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including ʿAlī, ʿUmar, Zayd ibn Thābit, Anas ibn Mālik and many others as mentioned by al-Nawawī in his Sharḥ of Ṣaḥīḥ Muslim.

Read below:

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The scholars have included many possibilities of why the Prophet ﷺ urinated while standing in that particular occasion, when he normally would be seated. It is mentioned in the same section in Sharḥ Ṣaḥīḥ Muslim by al-Nawawī. The third possibility seems to be the most likely

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while all the given explanations are possible and valid.

Read below from al-Nawawī in his Sharḥ of Ṣaḥīḥ Muslim - He presents the different perspectives and views from the scholars.

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Also, coming back to the point of urinate standing, especially in places of uneven surface, mud, rocks or any such thing that would hinder comfort.

This is supported by majority of scholars and the Prophet ﷺ himself is the criteria here.

Read below, ibn Qutaybah al-Dīnawarī

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The crux of the matter and the conclusion is that standing while urinating is permissible.

And most importantly….. His infallible imam allowed it 😉

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His second claim is that the Prophet ﷺ died after urinating. So what? What is the substance of your argument? What does such prove? Absolutely nothing.

since you don’t have an alternative sirah of the Prophet ﷺ and the fact that Twelver Shiism had not come out of the balls of-

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of Hisham Ibn Hakam the kafir yet, you shut your mouth and listen when we tell you about the Prophet ﷺ. We tell you about him and you listen like good obedient slaves. 

Not only the Sirah, but have to rely on us for reports on the Ahlul bayt.

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His third point: The Prophet ﷺ prayed while being in a state of major impurity. 

I don’t know if this is deliberate deception or simply his inability to comprehend and read? I think it is the latter, because this individual clearly is on the lower end of the IQ scale.

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Here is the report. Read it for yourselves brothers. He has derived from this text that the Prophet ﷺ prayed while in a state of major impurity.

The report mentions that the Prophet ﷺ would do ablution (like you do with prayer) before sleeping when he was Junub.

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This fool thought this report mentioned the Prophet ﷺ praying, but it is rather mentioning he would wash himself and do ablution, like one would do for the prayer. It does not say he prayed in this state. 

Imagine taking someone with this level of comprehension seriously?

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However, do you know who did pray in a state of impurity?

His infallible imam, ʿAlī ibn Abī Ṭālib RA. ;)

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His fourth point is that the Prophet ﷺ contemplated suicide. This report (or rather the specific part in question) is absolute rejected, and it is false. 

The report with the given addition, is from the marāsīl of Al-Zuhrī and these are neglected.

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The report in question beside the addition is fine, and it can in fact be found in Sahihayn without the addition. By the inclusion of “as it has reached us”, al-Zuhrī was making clear this was not a direct report but something he had heard generally. 

Henceforth the addition-

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Cannot be attributed to ʿĀʾishah RA.

Ibn Ḥajar al-ʾAsqalānī in Fatḥ al-Bārī expounds on this report and the issues therein.

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Here are selected scholarly discussions on this report, clearly mentioning the rejection of this addition of Al-Zuhrī. It will be from Ibn Ḥajar al-ʾAsqalānī, al-Suyūṭī and Nāṣir al-Dīn al-Albānī.

Read below:

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In conclusion, this additional is rejected by the scholars and it is from the inclusions of Al-Zuhri. It is hence rejected. Other reports are present without the addition.

For more, look at the article below: islamqa.info/ar/answers/152…

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His fifth point is that the Prophet ﷺ was naked…. These Shia are very shameless when they even think of such disgusting things about our noble Prophet ﷺ.  They are maybe used to see their fathers naked on the streets slapping themselves on Ashura.

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The report cited mention nothing of that sort, and it is only his dirty imagination going to such extents.

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His sixth point is that the Prophet ﷺ was forgetful of verse in the Quran. In accordance with our perception and concept of infallibility, then such forgetfulness is not problematic. On that the Prophet ﷺ can commit unintentional sins, there is an agreement thus far between-

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Shaykh Ibn Taymiyya and Asharis like Al-Rāzī on this point. 

Al-Rāzī mentions the ‘iṣma of the prophets and takes the position that it is not possible for the prophets to commit minor or major sins intentionally, but they are allowed to commit mistakes unintentionally (sahū).

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The Ash‘arī Taqī al-Dīn al-Subkī takes al-Rāzī’s definition a step further and argues that prophets did not commit minor or major sins intentionally or unintentionally.

Shaykh Ibn Taymiyya felt that the Ash‘arīs imposed their view of the prophets on the Qur’ānic text and in the-

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the process rejected who the prophets really were. By foisting their rationality on the text, the Ash‘arīs were in effect denying part of revelation. 

Shaykh Ibn Taymiyya defines the concept as ‘iṣma as that “prophets were protected (ma‘ṣūm) from remaining, continuing or-

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persisting in sin and error once they had committed it.” 

Ibn Taymiyya believed that prophets could sin, but what made them different than others was that they were protected from persisting in sin. God would not allow his messengers, whom he trusted to convey his message, to-

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continue to commit sins but would eventually correct their mistakes. 

Ibn Taymiyya asserted that his definition of ‘iṣma was more consistent with Qur’ānic verses and ḥadīths in which the prophets admit their transgression (ẓulm) and ask for forgiveness

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Shaykh Ibn Taymiyya view is the most balanced and consistent with the Quran and Sunnah. He refuted both al-Subkī and al-Rāzī comprehensively. 

In light of this and me being an Athari, the report is not problematic in any shape, way or form. The Prophet ﷺ could be forgetful.

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Moreover, I can get into the technicalities and the commentary of the qualified scholars on this report and infalibility, but I want to adopt a different strategy for this point. I am going to prove that by making this point or argument, he is CURSED by his own imam. 

🤣🤣🤣

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Ladies and gentlemen, Imam Al-Riḍā in an authentic report in Uyun akhbar al Riḍā was told that some people in Kufah has begun claiming that the Prophet ﷺ never experienced forgetfulness in prayers. Imam Al-Riḍā responded: THEY HAVE LIED. MAY ALLAH CURSE THEM!!

🫣

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In another authentic report, which can be found in sources like  Bihar al-Anwar, Wasail Al-Shia and elsewhere – it is mentioned that forgetfulness was mentioned to Al-Sadiq, and he replied: 

“Does anyone escape from that? Perhaps I make the servant sit behind me to watch my-

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Prayer”

His infallible imam was so forgetful in fact that he had to place a servant behind him to watch his prayer lol. These reports destroy his conception of infallibility, but not our understanding and idea of infallibility.

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Will he respond to being cursed by his own Imam? 

In his seventh point he says the bewitched Prophet ﷺ. Do you remember when I said these beggers don’t have any independent sirah and that they are our slaves? They rely on us for the sirah, the reports on Ahlul bayt, the Quran,-

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the science of Hadith, that Islam has literally reached their countries. 

However, I have already made a thread on the bewitchment in two parts. One part where I explain it from our tradition and a second part where I prove it from their scholars and books.

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The response is here:

Husayn@IbnHusayn02

This will be the second part of the response. In the first part, I showed the comments and clarifications of the scholars in regards to the interpretation and context of the Quranic verses.

And then how the bewitchment was to be understood.

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To keep this response short and simple, the bewitchment is in your books. Both the event of the Prophet ﷺ the Jewish lady and the actual bewitchment afflicting the Prophet ﷺ. For more check out my threads or responses on this matter.

Here we have Shahīd al-Thānī:

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Ṭabāṭabāʾī says there is no evidence that suggest or indicate that the Prophet S is immune or protected from a magic line an physical illness (as was the case with the Prophet S).

He cites Majmaʿ al-Bayān by Aḥmad ibn al-Ḥasan al-Ṭabarsī as proof.

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ʿAbdullāh ibn Ṣāliḥ al-Samāhījī al-Baḥrānī, a Safavid era scholar mentions that a group of our companions (scholars of the sect) believed the Prophet S could be overcome by magic and the like.

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His eight point is that the Prophet ﷺ used to fondle his wives during their period? And what is the issue? 

It is absolutely permissible to fondle, hug, kiss etc your spouse in her period. The Prophet ﷺ is literally our evidence for the permissibility of such.

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let us expose his ignorance from his own books.

The Imam literally allows it 😂 He even use the example of the Prophet S fondling his wives during menstruation as evindence.

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Al-Ṭūsī in his Al-Nihāyah says it is permissible to have intercourse with a menstruating wife in any other way. He is perhaps meaning Anal intercourse.

You can touch her, lie with her etc.

In fact, even if he does have normal intercourse, then he isn’t blameworthy.

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Isn’t it ironic Ikhwān? He is using the fondling of the Prophet S as an attack on Ahl Al-Sunnah, while his infallible imam is using the practice of the Prophet S as evidence of the permissibility?

Let’s also give him Al-Sistani 🙂

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Also bathing in the same tub as your wife, as the Prophet ﷺ did with Aisha RA, the Prophet ﷺ actions narrated by Aisha RA is literally the evidence for its permissibility.

In fact, his infallible imam uses this example as evidence for its permissibility.

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The rest of the points are not worth responding. Even these low tier argument were unworthy, but we can at least now hope he comes out of occultation and defends his imams. 

Ahl Al-Sunnah will always by the will of Allah have the upper hand over these kuffar.

Maybe if I respond to his low-level claims, then he will come out...

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