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Tabarra: A tradition firmly rooted in Tashayyu

Mansur Bakhtiari

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بسم الله الرحمن الرحیم

اللهم صل علی محمد واله و عجل فرجهم والعن اعدائهم

السلام علیک و رحمه الله

Now, as you may already know, I am leaving the country for 10 days, meaning my next entry about Saint Paul and deviations in early Christianity will have to be delayed. However, I wanted to make a post about tabarra because it's an issue that is very controversial in our community. We have staunch opposers and staunch defenders. I think I made 3-4 threads on this topic, which I will find and post at the bottom of the page Inshallah. I will provide various proofs through hadith, the Quran and scholarly verdicts. I guess this is somewhat more of an opinion piece, however I have done a lot of unbiased research on this, and am quite sure there is enough proof to establish tabarra as an Islamic concept, and highly recommended. Before I start, let me say that I don't want a war in the comment section. It's really not helpful for this website. If you disagree with me, point out the exact parts which you feel are incorrect and we can discuss :)

Terminologies

تبرأ-Tabarra: It is from the Arabic root برء. According to the Al Maany English to Arabic dictionary, it can mean to deny, reject, disown, be absolved of and to disown. A commonly used definition is disassociation, which also works given the context. Actually, that is the definition given in the Al Maany Arabic Terms Dictionary. The word is actually used in the Quran (9:1) to describe the Prophet (saw)'s disassociation from some of the Muslims who declared an alliance with the unbelievers of Mecca. The word is also used by Allamah Muhammad Baqir al Majlisi (Haqqul Yaqeen, Volume 2, Page 591) to describe the wicked men and women we should (according to the english translation) disassociate ourselves from. However, in theory we could also use the word reject, because we do reject what our Sunni brethren believe about them. I feel the correct definition for this word in the context of this discussion is rejection. Disassociaton or absolving ourselves from them does not make sense, because simply calling ourselves Shia disassociates ourselves from them and absolves us from any affiliation with those oppressors. So in the context of this discussion and its usage in the Shia books and the Shia sect, we will use reject as the correct meaning of tabarra.

لعنة-Lanat: This word is used many times in the Quran and in our Duas, like Ziyarat Ashura for example. In the Al Maany dictionary, the word lanat is translated as curse, however some english speaking scholars like Dr. Ammar Nakshawani, for example, state that a better way to describe lanat is as a Dua to remove mercy from someone. I have also heard many fear the word curse may become mixed up with the arabic word seb, which means to insult, which I will get to. The root word of lanat actually is لعن, and if you look up the definition of لعن in an arabic dictionary, the exact english translation will be to anathematize. If you google the meaning, it will show up as to curse, or to condemn. From this perspective I think we can view the meaning of lanat as two things.

  1. Asking Allah to send lanat upon a person or group of people. For example, allahumma al'anhuma wa ansarahuma (from Dua Saname Quraish), is asking Allah to send lanat upon this person. You are asking Allah to increase his punishment on these individuals, and for him to remove his mercy from them. The correct translation I feel for this article, as I have already shown the distinction between seb and lanat, is curse. We ask Allah to curse them with his punishment and withdrawal of his mercy
  2. Lanat as a form of Tabarra. When the names of certain la'inin (cursed individuals), you will hear the speaker say lanat ullahi ealayh (Upon him be the curse of Allah). While this is a dua against them, it also symbolizes a disassociation and rejection of the cursed individual, which is exactly the definition of tabarra. I think this also corresponds to the second meaning of anathematization, which is to condemn. While I feel the definition of tabarra is rejection, I will refer to lanat done in the way mentioned as condemnation, as in reality that is what we are doing. Openly condemning the enemies of Ahlulbayt (as)

These are the two most important definitions you should be familiar with. Basic knowledge of Islamic history during the era of the Umarayn (3 "caliphs"), because I will be talking about rejecting, condemning and cursing those figures (without breaching SC rules nor using provocative language)

Lanat in the Noble Quran

Surah Hijr Ayat 35:

And indeed, upon you is the curse until the Day of Recompense.

As you guessed, the exact arabic word for curse in this Ayat is al'anat. A similar Ayat is found in Surah Suad Verse 28. Surah Qasas Verse 42, Surah Maidah Verse 13 and many many more include the word curse, and an article on this subject can be found here. So we know, among the many people Allah cursed, are the liars, the unbelievers, Shaitan (la) and the people of Aad. 

Also, the first verse of Surah Taubah I would also like to mention. [This is a declaration of] disassociation, from Allah and His Messenger, to those with whom you had made a treaty among the polytheists. Now, the sense of tabarra is a little different in this Ayat. Obviously there were a group of Muslims (deviants) who made treaties with the polytheists (which we can actually consider innovation in Islam, since it was in the name of Allah and his Rasool), This Ayat says they have NOTHING to do with them. They are in NO way associated with them, and reject them completely! When we consider the bid'ah, the crimes agains the family of Hazrat Muhammad (saw), we should want NOTHING to do with the Umarayn and their associates. The ahadith which I wish to mention elaborate more on this. Before I elaborate further, to legitimize my previous point, I wish to quote page 519 of the english translation of Allameh Majlisi (ra)'s work Haqqul Yaqeen, translated by Sayed Akhtar Rizvi

In the same way are the indictments of Muawiyah, Talha, Zubair, Ayesha, Hafasa, Bani Umayyah and Bani Abbas Caliphs and all wicked persons, heretics etc. which may also be referred to in Biharul Anwar and books of other reliable authors. 

The Sunni hadith reports do not have any record of the Prophet (saw) cursing the Umarayn, and that may not have happened in his lifetime. However, their record of Fatimah al Zahra cursing the Umarayn, who wronged and oppressed her, along with usurping her property.

Al Imamah wa Al Siyasa by Ibn Qutaybah, Page 14

 

Ibn Qutaybah, in al-Imamah wal Siyasah, narrates that 'Umar said to Abu Bakr: 'Let's go to Fatimah, for we have made her angry.' So they went together and asked her permission, but she denied it to them. They asked Ali to talk to her, and he did. When they entered and sat, she turned her face to the wall. They greeted her, but she did not answer. Abu Bakr said: 'O you the Messenger of Allah's beloved! I swear by Allah that the kinship of the Messenger of Allah is more beloved to me than my kinship, and you are surely more beloved to me than my daughter 'Ayshah, and I wished the day your father died that I died and did not stay after him... Do you see me, when knowing you and your virtues and honour, denying you your right and inheritance from the Messenger of Allah Õáì Çááå Úáíå æÂáå? Except that I heard your father the Messenger of Allah Õáì Çááå Úáíå æÂáå saying: We, the folk of prophets, do not leave bequests - what we leave is for alms'.

Fatimah (as) did not comment on the inheritance issue, since she has previously dealt with that in detail in her sermon, but she wanted to establish the proof on the two of them regarding the harm, injustice and wrong-doing to which she was subjected. Hence she said: 'Can I see you if I narrate a hadith from the Messenger of Allah (sawa); you know it, will you do according to it?' They replied: 'Yes'; she said: 'I ask you by Allah, haven't you heard the hadith of the Messenger of Allah (sawa): the satisfaction of Fatimah is my satisfaction and the discontent of Fatimah is my discontent?' They said: 'Yes, we heard it from the Messenger of Allah (sawa)'. She said: 'Therefore, I take Allah and his angels as witnesses that you have made me discontented and have not satisfied me, and when I meet the Prophet I shall complain about you to him!'. Abu Bakr said: 'I take refuge in Allah from his discontent and your discontent O Fatimah!'; but she said: 'I swear by Allah that I shall invoke Allah against you in every prayer I do!

So Fatimah (sa) would invoke Allah against Abu Bakr in all her prayers. Imploring Allah against someone. That's the definition of lanat given by scholars like Ammar Nakshawani, asking Allah to remove mercy from a specific person. So Fatimah (as) cursed Abu Bakr and Umar. The explanation given by Sunni scholars isn't that well thought over. For example, Ibn Kathir said that the anger of Fatimah (sa) is just like the anger of any other son of Adam (quoted by Shiapen). That goes contrary to the widely known hadith whoever angers Fatimah has angered me, and whoever angers me has angered Allah. And it's also widely reported in books like Bukhari and Muslim that Fatimah (sa) died angry with Abu Bakr and Umar, most likely for their usurping of the land of Fadak, and them being her killers. 

A great article on cursing in Sunni books is found here and a good website dedicated to exposing the reality of Umar ibn Khattab is here

 

PART TWO

Now, I want this part to focus on the philosophy behind Tabarra, the meaning of it. Why do we say "Oh Allah Curse so and so." What benefit does this bring? If any? Let me start with a hadith from our 6th Imam (as)\

"What is religion except love and hate?" (Kitab al Kafi Volume 2 Page 125)

Love and hate. This hadith speaks for itself. People always talk about Tawalla (love) for the Ahlulbayt, but ignore hatred towards their enemies. Don't get me wrong, tawalla is very important, but we have to accept ALL aspects of Islam! How can you accept one Usool ud Deen and ignore another! A famous hadith, again from our 6th Imam:

"The halal of Muhammad is an everlasting halal until the Day of Judgement, and the haram of Muhammad is an everlasting Haram until the Day of Judgement."

So, you can not reject an aspect of Islam, as, just like halal and haram, it is everlasting until the day of judgement. We can hide our belief in a certain aspect if needed (I will talk about Taqiyya in my next part Inshallah) but if we reject it, without coercion, then that is obviously wrong. If the Imam says love AND hate are both aspects of Islam, we should consider them aspects of Islam, and respect them. Now, to start really talking about it's philosophy, I want to elaborate on the first ahadith I mentioned by using the words of scholars. I'm quoting from Philosophy of Islamic Laws by Ayatollah Naser Makarem Shirazi and Ayatollah Jafar Sobhani.

 

Here the topics of discussion are the last two; Tawalla (to love) and Tabarra (to express aloofness). That is we love some and hate some. We should love the friends of Allah, those who desire truth, righteous people and supporters of truth and justice and we should hate the evildoers, oppressors, lovers of enjoyment and enemies of Allah, His Prophet and humanity.

Why shouldn't we love all of them? Why shouldn't we behave nicely with all of them? Can we forgo the method of living with amity in the present age? However, those who are in favor of having friendly relations with all must be asked:

In the world which has oppressors and oppressed, the unjust and the victims of injustice, the tyrants and the weak, the equitable and the usurpers, the pure and the dirty; shall we love all of them? Shall we remain pleased with all of them? Shall we help all of them? Can any human logic permit us to do so? Can the living conscience permit this mixing up?

 

Now, on the last paragraph. I want to point to a Quranic verse you are probably familiar with, And do not mix up the truth with falsehood.  Let me point, from the same chapter of that book, to the last two paragraphs in that chapter

 

If instead of acting upon the two principles everyone agrees with every school of thought, every condition is accepted and human society does not get close to useful things and does not keep away from harmful things, the humanity will soon be destroyed.

That is the reason that the Holy Prophet (S) has said: “The strongest support of faith is to love for Allah and to express hatred for the sake of Allah.”

 

Harmful things. I think we can include, among many harmful things which harm the religion, to be bidah, innovations in the religion. This can drive us down the wrong path. It is wrong to consider figures like, lets say Abu Hurairah, whom we know was a liar, or Sayf ibn Umar, the inventor of "Abdullah ibn Saba," as good, or even to be neutral on these figures. The world, and especially the Ummah, needs to be exposed to the lies of these people. We should make it clear that the Shia reject these figures. Whether it be in books, or whether we openly and publicly say lanat ullahi ealayh after their names (with exceptions of course, which I will elaborate on later), the world should know the reality of these men and women.

But why curse, as in say lanat against them. The easy answer is that the Imams did it. Read Ziyarat Ashura. Allahum al'an awwal adh dhalimi. Who is the first of the oppressors. Along with the innumerable hadith, many of which I mentioned, and I plan to mention more. But that response isn't good enough. Why though? WHY did the Imams curse them? Tell me, when do you curse someone? It is when they have done wrongs to you, when you hate a person, you curse them. Clearly, if our Imams would curse these individuals, then we should hate them as well. If someone wronged a family member, would you have a neutral stance on this individual. The Prophet (saw) is higher than your family. Even in Sunni books there is the famous hadith Fatimah is a part of me. So id Fatimah (sa) was harmed by a certain individual, he has harmed the Prophet. Furthermore, the famous hadith Whoever has angered Fatimah has angered me, and whoever angers me has angered Allah. There is an obvious connection between these hadith and the one quoted by Ayatollah's Makarem Shirazi and Sobhani, 

“The strongest support of faith is to love for Allah and to express hatred for the sake of Allah.”

 Express hatred. Cursing (lanat) is a way to express hatred. On top of that, it is a practice of the Ahlulbayt (as), and can be found in the Quran. So why has it been rejected?  One of the main arguments is that it harms Shia/Sunni unity. It can cause bloodshed, so we should practice Taqiyya in this regard. I will touch on that in Part Three Inshallah.

PART 3

Ok, so this chapter will be revolving around arguments made in this debate. I want to start with a verse from the Quran

Quran 33:21

Indeed in the Messenger of Allah you have a great example.

What does that mean? If we are in a situation similar to where the Ma'sumeen AS were, we should do what they did, because they're the best example for us. How is this related to Tabarra? This is somewhat obvious when you look at another aspect of the philosophy behind Tabarra. Think of how the Muslims destroyed the idols of Quraysh. This was symbolic, so people would know the truth about them, that they would know these are no Gods, but manmade tools of corruption. The same could be said about the later "Sanamay Quraish," who corrupted the religion of Islam. We can actually verify how punished they are through a narration mentioned in this lecture quoted from al Khisal Page 399, which mentions the seven most cursed people in hell. These were the heads of corruption from past religions. The narration is pretty long so I'd recommend anyone who wants to know more to watch the lecture, but these individuals continue to corrupt our religion even today! Think of the situation we are in. So much violence happening in the name of Islam, from Al Qaeda, IS and their kinds. I think a good parable, especially considering much of this violence is towards Shia, is after the Battle of Jamal. If you want, in the first debate I mentioned, go to 24:00, so you can verify this hadith. Its from the book of Sulaim ibn Qais RA, who wrote in his book.

After the Battle of Jamal, he (Imam Ali AS) ended the Taqiyya, and the peoples faces were filled with shock.

This is like the Quranic command, And do not mix the truth with falsehood. We can't use narrations for taqiyya as daleel when it could contradict a Quranic command. All famous scholars, including recent scholars like Ayatollah al Khoei RA, say that you should end the taqiyya when you must expose the truth. And all famous scholars have ended the taqiyya at some point! Shaykh al Mufid RA wrote books exposing Abu Bakr and Umar, so did Allamah Majlisi RA. If you want to verify the words of Allameh Majlisi, you can read his book Haqqul Yaqeen (the certain truth) in english, and it will say on page 591, as I actually mentioned earlier:

In the same way are the indictments of Muawiyah, Talha, Zubair, Ayesha, Hafasa, Bani Umayyah and Bani Abbas Caliphs and all wicked persons, heretics etc. which may also be referred to in Biharul Anwar and books of other reliable authors. 

What if a Sunni got his hands on this book and killed a Shia because of it? Well, he would be a martyr, to put it bluntly. Quranic commands need to be fulfilled, and doing otherwise is a sin in Islam. Even Sayed Khomeini wrote about Aisha, Hafsa and Muawiya a=in a similar way, though I will not mention that on here. What I'm trying to say is that Taqiyya has a time and place, but so does establishing the truth, and that's something we can't ignore. That's all I want to say, just hoping someone who's unsure on this topic like I was can find some proofs from an Islamic viewpoint that's easier than hours of lectures, debates and reading,

Wasalam

 



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5 hours ago, Sirius_Bright said:

Sadly many shias today run from this wajib amal. 

The Tabarra is concept of Islam. Which conveys that curse of Allah on zalimeen, Munafiqeen and kazibeen. And this is  applicable on  universally on all  individual who do injustices be him muslim or non muslim and sunii or Shia. Now traditionally the way we used to practice Tabarra was more harming than benefitting Islam. So the mujtahids rightly corrected this practice. 

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On 7/18/2017 at 1:50 PM, islam25 said:

The Tabarra is concept of Islam. Which conveys that curse of Allah on zalimeen, Munafiqeen and kazibeen. And this is  applicable on  universally on all  individual who do injustices be him muslim or non muslim and sunii or Shia. Now traditionally the way we used to practice Tabarra was more harming than benefitting Islam. So the mujtahids rightly corrected this practice.

Brother mentioned something in his post. I'll respect his words :)

Quote

Before I start, let me say that I don't want a war in the comment section.

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On 7/18/2017 at 2:08 PM, Sirius_Bright said:

Brother mentioned something in his post. I'll respect his words :)

One more thing Tabarra doesn't mean abusing or calling bad names. It's dissociating from the the wrong person. So to do Tabarra we have to dissociate from all wrong and corruption person. 

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I said I didn't want a war, we can discuss the more controversial aspects definitely.

@islam25 some maraji have prohibited cursing, but that's a small number. Ayatollah Sistani actually came out with a statement saying that based on the conduct of Aisha towards the Prophet (saw), we can't help but curse her (google Ayat. Sistani on lanat). So there's a difference in opinion. Even Khomeini wrote against Aisha in some of his book (you can find that in a video titled khomeini response to khamenei on lanat). So it's not black and white really. One could argue that Tabarra is actually a form of showing love to the Ahlulbayt (as) (check out part two which I'm writing at the moment.)

wasalam

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1 hour ago, Mansur Bakhtiari said:

I said I didn't want a war, we can discuss the more controversial aspects definitely.

@islam25 some maraji have prohibited cursing, but that's a small number. Ayatollah Sistani actually came out with a statement saying that based on the conduct of Aisha towards the Prophet (saw), we can't help but curse her (google Ayat. Sistani on lanat). So there's a difference in opinion. Even Khomeini wrote against Aisha in some of his book (you can find that in a video titled khomeini response to khamenei on lanat). So it's not black and white really. One could argue that Tabarra is actually a form of showing love to the Ahlulbayt (as) (check out part two which I'm writing at the moment.)

wasalam

Tabara is teaching of quran. That is dissociating one from wrongdoers. Now who soever is wrongdoer be him sunii or Shia or non muslim. We have to dissociate from them.

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2 hours ago, islam25 said:

Tabara is teaching of quran. That is dissociating one from wrongdoers. Now who soever is wrongdoer be him sunii or Shia or non muslim. We have to dissociate from them.

Well said

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الكافي 2: 375) عن الامام الصادق (ع) قال: (قال رسول الله(ص): إذا رأيتم أهل الريب والبدع من بعدي فأظهروا البراءة منهم وأكثروا من سبهم والقول فيهم والوقيعة، وباهتوهم كي لا يطمعوا في الفساد في الإسلام ويحذرهم الناس ولا يتعلمون من بدعهم ، يكتب الله لكم بذلك الحسنات ويرفع لكم به الدرجات في الآخرة.

This hadith from kitab al kafi orders us to insult the heads of heresy and doubt, the likes of Abu bakr, omar, othman, aisha and hafsa.

It is a Prophetic order

وَمَا يَنطِقُ عَنِ الْهَوَىٰ

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

(53:03-04)

Nor does he speak from [his own] inclination.

It is not but a revelation revealed,

Rather it is an order from Allah.

@islam25

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On 7/30/2017 at 4:09 PM, AliMohammed said:

الكافي 2: 375) عن الامام الصادق (ع) قال: (قال رسول الله(ص): إذا رأيتم أهل الريب والبدع من بعدي فأظهروا البراءة منهم وأكثروا من سبهم والقول فيهم والوقيعة، وباهتوهم كي لا يطمعوا في الفساد في الإسلام ويحذرهم الناس ولا يتعلمون من بدعهم ، يكتب الله لكم بذلك الحسنات ويرفع لكم به الدرجات في الآخرة.

This hadith from kitab al kafi orders us to insult the heads of heresy and doubt, the likes of Abu bakr, omar, othman, aisha and hafsa.

It is a Prophetic order

وَمَا يَنطِقُ عَنِ الْهَوَىٰ

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

(53:03-04)

Nor does he speak from [his own] inclination.

It is not but a revelation revealed,

Rather it is an order from Allah.

@islam25

You have to confirm the Authenticity of narration. You just post it's English translation. Because insulting anyone be him non muslim was never teaching of Rasool saw. But yes he would dissociate himself from them. 

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6 hours ago, AliMohammed said:

Are you denying that hadith from al kafi?

You earlier said that you have posted quranic verse. 

Where is that verse. 

Latter we talk on Al kafi too. 

Just post quranic verse. 

Edited by Mansur Bakhtiari

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@islam25 @AliMohammed I deleted your conversation because things were getting too heated, and I would prefer not to have my blog post deleted because I caused a huge controversy or something.

I think it's best I lock the comments until I can get part 3-4 up (Inshallah in 24 hours), so we can criticize what I think of lanat and tabarra in full, Inshallah.

wasalam

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On 7/31/2017 at 3:37 PM, Mansur Bakhtiari said:

@islam25 @AliMohammed I deleted your conversation because things were getting too heated, and I would prefer not to have my blog post deleted because I caused a huge controversy or something.

I think it's best I lock the comments until I can get part 3-4 up (Inshallah in 24 hours), so we can criticize what I think of lanat and tabarra in full, Inshallah.

wasalam

You shouldn't delete

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What about bara'ah towards the mushrikeen? Should we do tabarra from them and hate them as Allah and his messenger have declared bara'ah from them and Allah does not like them? 
وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ - 9:3

And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger. So if you repent, that is best for you; but if you turn away - then know that you will not cause failure to Allah. And give tidings to those who disbelieve of a painful punishment.
.قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ - 3:32

Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers.

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17 hours ago, Shi3i_jadeed said:

What about bara'ah towards the mushrikeen? Should we do tabarra from them and hate them as Allah and his messenger have declared bara'ah from them and Allah does not like them? 
وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ - 9:3

And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger. So if you repent, that is best for you; but if you turn away - then know that you will not cause failure to Allah. And give tidings to those who disbelieve of a painful punishment.
.قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ - 3:32

Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers.

Well, I don't thing this applies to general non believers, just as hatred of Abu Bakr and Umar does not apply to general Sunnis. We're ordered by the Prophet SAW not to be harsh, because you will not be able to guide people to the truth. That's why our knowledgeable scholars like Sayed Ammar Nakshawani and Sayed Muhammad Rizvi say that tabarra/lanat has a time and place. If you want to invite Sunnis to the true path, you shouldn't be harsh with them.We should 100% discuss the more controversial aspects, because people need to see the truth, but we should hate the heads of corruption. For the people who follow them, we should guide them to the straight path.

As for tabarra from the heads of corruption, that applies to all corrupt people, like Firaun, the wife of Lut, Iblees, etc. We will send lanat upon them when we hear their oppression and wrong doing from the Quran, and make sure our actions are far from the sins and injustices they committed. Make sense?

btw, your name is Shi3I Jadeed. You're a convert to Tashayyu?

Wasalam

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1 hour ago, Mansur Bakhtiari said:

Well, I don't thing this applies to general non believers, just as hatred of Abu Bakr and Umar does not apply to general Sunnis. We're ordered by the Prophet SAW not to be harsh, because you will not be able to guide people to the truth. That's why our knowledgeable scholars like Sayed Ammar Nakshawani and Sayed Muhammad Rizvi say that tabarra/lanat has a time and place. If you want to invite Sunnis to the true path, you shouldn't be harsh with them.We should 100% discuss the more controversial aspects, because people need to see the truth, but we should hate the heads of corruption. For the people who follow them, we should guide them to the straight path.

As for tabarra from the heads of corruption, that applies to all corrupt people, like Firaun, the wife of Lut, Iblees, etc. We will send lanat upon them when we hear their oppression and wrong doing from the Quran, and make sure our actions are far from the sins and injustices they committed. Make sense?

btw, your name is Shi3I Jadeed. You're a convert to Tashayyu?

Wasalam

Yes I agree we should call people with wisdom and the best manners which is the manners of ahlul bayt (as). I was asking that especially in the light of this ayah, 
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَيْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ - 60:4
There has already been for you an excellent pattern in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allah . We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone" except for the saying of Abraham to his father, "I will surely ask forgiveness for you, but I have not [power to do] for you anything against Allah . Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.

Yes I am a convert to tashayyu from the path of umarayn and bani umayya to the path of rasulullah (sawa) and  ahlul bayt (as). As shia we must expose the enemies of ahlul bayt and expose their wrongdoings, most sunnis are in ignorance of the history of their role models. Actually sunni ulama and knowledgeable sunnis know this which is why they advise people not to look into the history behind the fitnah of the sahaba and not to comment because without a doubt this leads people from the path of the oppressors and their supporters to the path of the prophets and imams that supports the oppressed. This is very easy because their own books of history are filled with misdeeds of the sahaba.

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  • Latest Blog Entries

    • By Abu Nur in Pearls of Wisdom
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      Imam Ali (as) asked, "If you knew the meaning of the words of the call to prayer, you would laugh little and weep much. The statement "Allah is the Greatest" has many meanings.   When the muezzin says "Allahu Akbar" it refers to His Eternity, His Sempiternity, His Infinity, His Knowledge, His Power, His Omnipotence, His Forbearance, His Munificence, His Generosity, His Bounty, and His Pride. When the muezzin says "Allahu Akbar" he proclaims that the Creation and the Command belong to Allah. He proclaims that creation came about as a result of His Will. He proclaims that He is the First of the First and He has always existed, and that He is the Last of the Last as He will always exist. He proclaims that He is the Manifest, who cannot be perceived, and that He is the Hidden, who is not subject to limitations of any sort. He proclaims that He is the Ever-Lasting, and that everything but Him will perish.   The second meaning of "Allahu Akbar" refers to the fact that He is All-Knowing, the All-Informed, who knows everything that has occurred and everything that will occur, even before it occurs. The third meaning of  "Allahu Akbar" is that He is All-Powerful over everything. His power extends over everything. He is powerful due to His Power, and the Potent One over His Creation. He is Powerful in Essence, His Power embraces all things. When He decrees a thing, He only says to it, "Be," and it is.   The fourth  "Allahu Akbar" refers to His Forbearance and Generosity. He forbears as if He were unaware of the sins, pardons as if He did not see the sin, and covers with mercy as if He had not been disobeyd. He does not hasten punishment out of His Generosity, Forgiveness, and Forbearance.   Another meaning of "Allahu Akbar" is that He is Generous, Ample-Giving, and the Most Munificent. The other meaning of "Allahu Akbar" is to negate His Shape, and that Allah is Greater than any of His Attributes. Verily, those who describe Allah describe him on the basis of their own ability and not according to His Might and Majesty. Exalted is Allah, the Evelated, the Great, from what the attributes perceive as His Attributes.    Another meaning of "Allahu Akbar" refers to the fact that Allah is the Most High and Exalted. He is Self-Sufficient from His Servants. He is not in the need of the deeds of His Creation. [When in the end of Adhaan when muezzing recite final two Allahu Akbar, Imam Ali says...]   As for his statement "Allah is the Greatest" [Allahu Akbar] it means: Allah's Kindness towards His Creation is greater than anyone can possibly conceive. It refers to His Kindness towards His Servants through answering their prayers; His Kindness towards His Servants who obey Him, and who obey His Legal Guardians; His Kindness towards His Servants who servers Him, who preoccupies himself with Him and His Remembrance, who loves Him, and who befriend Him; His Kindness towards His Servants who finds tranquility in Him, who trusts Him, who fears Him, who puts his hope in Him, who yearns for Him, who accepts His Commands and Decrees, and who is pleased with Him.   The second time that [Allahu Akbar] is said it means: Allah's Kindness towards His Creation is so great that it cannot possibly be conceived. It refers to His Kindness towards His Friends, His Punishment of His Enemies, the extent of His Pardoning, His Forgiveness, and His Bounty towards those who answer His Call, and the Call of His Messenger. It also refers to the extent of His Punishment and His Humiliation of those who deny Him and who reject Him." from Kitab al-Tawheed.
    • By Intellectual Resistance in The Messenger of Allah ﷺ
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      بسم الله الرحمن الرحيم
      All are from al-Kafi, Volume 2.
       
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      Grading: Hasan-Like-Saheeh
       
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      Grading: Hasan-like-Saheeh
       
      عنه ، عن الهيثم بن أبي مسروق ، عن هشام بن سالم ، عن أبي عبد الله عليه‌السلام قال قال رسول الله صلى‌الله‌عليه‌وآله لرجل أتاه ألا أدلك على أمر يدخلك الله به الجنة قال بلى يا رسول الله قال أنل مما أنالك الله قال فإن كنت أحوج ممن أنيله قال فانصر المظلوم قال وإن كنت أضعف ممن أنصره قال فاصنع للأخرق يعني أشر عليه قال : فإن كنت أخرق ممن أصنع له قال فأصمت لسانك إلا من خير أما يسرك أن تكون فيك خصلة من هذه الخصال تجرك إلى الجنة؟.
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       Grading: Saheeh and comes through multiple chains
       
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      Grading: Muwathaq
       
       
      قال رسول الله صلى‌الله‌عليه‌وآله من صدق الله نجا
      Grading: Hasan-Like Saheeh
       
       
       
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      Grading: Marfu’ , however the content is corroborated by many authentic chains, such as: 
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    • By Qa'im in Imamology
         6

       
      The first creation of Allah is His will (mashi’a). The mashi’a is a created light that operates on the realm of the creation and interacts with the rest of creation. Since the mashi’a is subject to change and affect, it is separate from His Unified and Unknowable Essence.
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      Imam Ja`far as-Sadiq (as) said, “Allah created the will (mashi’a) by its self. Then, He created the things by the will.”
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      3يا يونس تعلم ما؛ المشيئة قلت لا قال هي الذکر الاول فتعلم ما الارادة قلت لا قال هي العزيمة على ما يشاء فتعلم ما القدر قلت لا قال هي الهندسة و وضع الحدود من البقاء و الفناء قال ثم قال و القضاء هو الابرام و اقامة العين
      Imam ar-Rida (as) said, “O Yunus! Do you know what the will (mashi’a) is?” Yunus said, “No.” Imam ar-Rida (as) said, “It is the first utterance (الذکر الاول). So do you know what the wish (الارادة) is?” He said, “No.” The Imam said, “It is the invitation to what He wants. So do you know what determining (qadr) is?” He said, “No.” The Imam said, “It is designing and organizing the parameters from beginning to end. And actualization (qada) is the confirmation and the establishment of the thing.”
      The mashi’a and the desire (irada) both denote the same object. However, when used together, they refer to different degrees within the mashi’a’s process. The first degree is the wish for a thing, the second degree is the assertion of that wish, the third degree is the organization of the parameters needed to bring about that wish, and the fourth degree is its execution. All of these levels are really one process, but in our understanding, it takes place in four stages.
      Mashi’a is a unity of action (fi`l) and reception (infi`al). While irada, qadr, and qada are masculine activities, the mashi’a is feminine in its receptivity to all of these active phases. This way, the mashi’a constitutes both self-acting and self-receiving. This reality is called the Great Depth (العمق الأكبر). Shaykh Ahmad al-Ahsa’i uses the term “the Kaf that Encircles Itself” (الكاف المستديرة على نفسها) to describe the duality of the mashi’a, because a circled letter Kaf resembles the yin-yang, and a yin-yang represents the complementary nature of contrary forces. The mashi’a is compared to Adam and Eve, the first promulgators of their species, through whose dimorphic reproduction all people came into existence.
      There are two types of divine actions (ja`l ilahi) in the Quran: formative action (جعل تكويني) and designative action (جعل تشريعي). Formative action refers to creating, establishing, and building. Allah says, “[He] who made (ja`ala) for you the earth as a bed and the sky as a ceiling” (2:22). Designative action refers to divine selection and legislation. Allah says, “Allah has made the Ka`ba, the Sacred House, an establishment for mankind.” (5:97) These two actions are further duplicated inversely in a dialectical process, which we will describe later.
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    • By Islamic Salvation in A Marginalia to Mu'jam
         1
      كان من غلمان أبي شاكر الزنديق، وهو جسمي ردي
      He was a student of Abi Shakir the Zindiq and a wretched corporealist
      - Sa’d b. Abdallah al-Qummi (d. 301) was not a fan of Hisham
       
      A Body Unlike Other bodies
      Would not considering God to be a body be likening Him to his creatures (who happen to be bodies)? It is to avoid this that Hisham formulated his compromise as demonstrated in the report below:
      محمد بن أبي عبدالله، عن محمد بن إسماعيل، عن علي بن العباس، عن الحسن ابن عبدالرحمن الحماني قال: قلت لابي الحسن موسى بن جعفر عليهما السلام: إن هشام بن الحكم زعم أن الله جسم ليس كمثله شئ، عالم، سميع، بصير، قادر، متكلم، ناطق، والكلام والقدرة والعلم يجري مجرى واحد، ليس شئ منها مخلوقا فقال: قاتله الله أما علم أن الجسم محدود والكلام غير المتكلم معاذ الله وأبرء إلى الله من هذا القول، لا جسم ولا صورة ولا تحديد وكل شئ سواه مخلوق، إنما تكون الاشياء بإرادته ومشيئته من غير كلام ولا تردد في نفس ولا نطق بلسان
      Muhammad b. Abi Abdillah – Muhammad b. Ismail – Ali b. al-Abbas – al-Hasan b. Abd al-Rahman al-Himmani who said: I said to Abi al-Hasan Musa b. Ja’far عليهما السلام: Hisham b. al-Hakam asserts that ‘Allah is a body - there is nothing like Him. All-Knowing, All-Hearing, All-Seeing, All-Powerful, Master of Speech, Speaker. Speech, power and knowledge are of the same type (essential attributes), nothing of them is created’. He (the Imam) said: Woe be upon him! Does he not know that a body is limited, and that speech is distinct from the Speaker. I seek refuge in Allah and disassociate to Allah from this doctrine. (He is) Not a body nor a human form. No delimitation (applies to Him). Everything apart from Him is created. The things are brought into existence by His intention and will, without speech, or deliberating in Himself, or intoning by tongue.          This indicates that while Hisham maintained that God was a body he tried to escape the error of Tashbih (likening God to His creatures) by defining God as a body incomparable to any thing else and therefore beyond imagination. While we should affirm that He is a body (because God is something) we cannot describe the body further. This makes it clear that all the lurid anthropomorphic descriptions attributed to him are false.
      In fact, he was a severe opponent of some of the traditionalist among the Shia and the school of Hisham b. Salim which relied on spurious narrations to ascribe Human form (shape) to God i.e. they understood ‘God creating humans in His image’ literally.  
      أبي، عن البزنطي، عن الرضا عليه السلام قال: قال لي: يا أحمد ما الخلاف بينكم وبين أصحاب هشام بن الحكم في التوحيد؟ فقلت: جعلت فداك قلنا نحن بالصورة للحديث الذي روي أن رسول الله صلى الله عليه وآله رأي ربه في صورة شاب! فقال هشام ابن الحكم بالنفي بالجسم. فقال: يا أحمد إن رسول الله صلى الله عليه وآله لما اسري به إلى السماء وبلغ عند سدرة المنتهى خرق له في الحجب مثل سم الابرة فرأى من نور العظمة ما شاء الله أن يرى، وأردتم أنتم التشبيه، دع هذا يا أحمد لا ينفتح عليك منه أمر عظيم
      My father – al-Bazanti – al-Ridha عليه السلام who said: O Ahmad, what is the difference between you and the followers of Hisham b. al-Hakam concerning Tawhid? I (Ahmad) said: May I be made your ransom - we hold the position of ‘the human form’ because of the report which is narrated from the Messenger of Allah صلى الله عليه وآله that he saw his Lord in the form of a youth! While Hisham b. al-Hakam denies that and upheld ‘the body’. He said: O Ahmad, when the Messenger of Allahصلى الله عليه وآله  was made to ascend to the heaven and reached the ‘Furthest Lote tree’, the veils were rent for him the size of a needle’s eye, and he saw of the Light of sublimity what Allah wished him to see. But you seek by this Tashbih (ascribe an image to him). Leave this O Ahmad, lest something dreadful befall you on account of it.   Hisham’s views came to be summed up in the famous dicta:
      He is a body unlike other bodies (هو جسم لا كالأجسام)
       
      An Example of Hisham’s Argumentation
      None of Hisham’s written works, including his Kitab al-Tawhid (كتاب التوحيد), are available to us. This makes it difficult to speak of his thought as a whole. Instead, we have to rely on fragmentary evidence, such as the report below, to provide insight into his mode of argumentation.
      This is done with the caveat that generalizations must be avoided because the narrators might not be conveying the nuance of Hisham’s complex system accurately. Furthermore, Yunus b. Dhabayn is a particularly unreliable narrator (accused of Ghulu) and could very well be biased against Hisham.
      محمد بن أبي عبدالله، عن محمد بن إسماعيل، عن الحسين بن الحسن، عن بكر بن صالح، عن الحسن بن سعيد، عن عبدالله بن المغيرة، عن محمد بن زياد قال: سمعت يونس بن ظبيان يقول: دخلت على أبي عبدالله عليه السلام فقلت له: إن هشام بن الحكم يقول قولا عظيما إلا أني أختصر لك منه أحرفا فزعم أن الله جسم لان الاشياء شيئان: جسم وفعل الجسم فلا يجوز أن يكون الصانع بمعنى الفعل ويجوز أن يكون بمعنى الفاعل فقال أبوعبدالله عليه السلام: ويحه أما علم أن الجسم محدود متناه والصورة محدودة متناهية فإذا احتمل الحد احتمل الزيادة والنقصان وإذا احتمل الزيادة والنقصان كان مخلوقا قال: قلت: فما أقول؟ قال: لا جسم ولا صورة وهو مجسم الاجسام ومصور الصور، لم يتجزء ولم يتناه ولم يتزايد ولم يتناقص، لو كان كما يقولون لم يكن بين الخالق والمخلوق فرق ولا بين المنشئ والمنشأ لكن هو المنشئ فرق بين من جسمه وصوره وأنشأه، إذ كان لا يشبهه شئ ولا يشبه هو شيئا
      Muhammad b. Abi Abdillah – Muhammad b. Ismail – al-Husayn b. al-Hasan – Bakr b. Salih – al-Husayn b. Sai’d – Abdallah b. al-Mughira – Muhammad b. Ziyad who said: I heard Yunus b. Dhubyan saying: I entered in to see Abi Abdillah عليه السلام and said to him: Hisham b. al-Hakam holds a grave position. I will summarize it for you in a few words - He claims that ‘Allah is a body, because there can only be two things: ‘body’ and the ‘action of a body’. It is not possible for the Maker to be defined as an action, but it is permissible to define him as an actor’. Abu Abillah عليه السلام  said: Woe be upon him - does he not know that a corporeal body is limited and transient (comes to an end), and that a human form is limited and transient. When he allows the possibility of limits (bounds) then he has allowed the possibility of increase and decrease, and if he allows the possibility of increase and decrease then that one is a created. He (Yunus) said: What should I believe? He said: Not a corporeal body nor a human form. He is the embodier of bodies and the fashioner of forms. He has no constituent parts nor does He perish. He does not increase nor decrease. If He were as they say then there would not be any difference between the creator and the created, nor a difference between the originator and the originated. However he is the originator who differentiated between those whom he made into a body, and others to whom He gave form and those He originated, for nothing is like Him nor is He like anything.  To Recap: Hisham’s view was that God is ‘something’ and as such ‘an existent body’. As a body, God can be a carrier of ‘characteristics’, namely His attributes (Sifat) which, are neither He Himself nor are they not He Himself; therefore, they have no independent existence and according to their nature are action.
      Or put somewhat differently: there is nothing except bodies and their action (fiʿl). But action is also always caused (fiʿl); for this reason God cannot be action (fiʿl). Therefore, He is a body. One can also turn this the other way round; action, can only come forth from a body; therefore, God must be a body.
       
      The Influence of Abu Shakir al-Daysani
      The argument above is so close to what is attributed to Abu Shakir al-Daysani that a link between the two cannot be avoided. Consider the words of the latter reproduced below (from Qadi Abd al-Jabbar’s Mughni):
      وحكى عن أبي شاكر انه ... يثبت الحركة ويزعم أنها صفة للتحرك لا هي هو ولا غيره وأنكر ان تكون شيئا او تكون لا شيء وقال ان التغاير والقول بأنه شيء لا يقعان الا على الأجسام والحركة ليست بجسم
      He held that there is action (movement) and maintained that it is an attribute of acting (by the Actor) and is neither identical with the latter (the Actor) nor different from Him. He would neither concede that it is something nor that it is nothing. By way of explanation he said: Mutual difference and being designated as ‘something’ are only valid for bodies; action, however, is not a body. Note the same dichotomy between body and the action of a body, as well as the notion that only a body can be referred to as ‘thing’.
      It is not surprising then to encounter a report that makes their association explicit:
      علي بن محمد، قال: حدثني محمد بن أحمد، عن العباس بن معروف عن أبي محمد الحجال، عن بعض أصحابنا، عن الرضا عليه السلام قال: ذكر الرضا عليه السلام العباسي، فقال: هو من غلمان أبي الحارث يعني يونس بن عبد الرحمن، وأبو الحارث من غلمان هشام، وهشام من غلمان أبي شاكر الديصاني، وأبو شاكر زنديق
      Ali b. Muhammad – Muhammad b. Ahmad – al-Abbas b. Ma’ruf – Abi Muhammad al-Hajjal – one of our companions – al-Ridha عليه السلام. al-Ridha عليه السلام mentioned al-Abbasi and said: He is one of the students of Abi al-Harith, that is Yunus b. Abd al-Rahman, and Abu al-Harith is one of the students of Hisham, and Hisham is one of the students of Abi Shakir al-Daysani, and Abu Shakir is a Zindiq. This example of shared language should not be taken to mean that Hisham was a blind-follower for he was a theologian in his own right. Hisham sought to re-frame the statements of the Imam into a coherent system while interacting with other thinkers of the time. Proof of this can be demonstrated by the fact that he authored the book Radd ‘alal-zanadiqa (كتاب الرد على الزنادقة) refuting Abu Shakir and his peers.
      In fact, the main influence of Abu Shakir on Hisham was confined to his theories on the natural world, what we might label ‘physics’. His theory of the interpenetration (mudakhala) of bodies corresponds, as is known, to the dualist belief in the mixture of light and darkness. Hisham’s support of this theory entailed the rejection of atomism in favour of infinite divisibility of matter and the thesis that bodies may pass from one place to another without moving through the intervening space (tafra).   
       
      Who was Abu Shakir?
      It is appropriate at this juncture to delve a bit more into this enigmatic person. Abu Shakir figures in many debates with Imam al-Sadiq in our literature. The historicity of these encounters cannot be confirmed. He is presented as a proto-Atheist who doubts the createdness of the world. The most popular question he is supposed to have asked the Imam was whether God could fit the whole world in an egg without enlarging the egg or making the world smaller.  
      Abu Shakir has been labelled a Zindiq. The exact connotation of this term is open to debate as it lacks a precise definition and has been used in different contexts over time. The word generally means apostate or freethinker but can also have a much more precise meaning of ‘Manichean’ (followers of Mani). The latter was a religious movement well-known for its Dualist cosmology as a model for explaining the world i.e. the idea of two principles which ‘mixed together’ and caused everything to emerge from them.
      In this case, the latter interpretation seems better supported in light of the fact that Abu Shakir has been referred to with the title ‘al-Daysani’. The Daysanites were distant followers of one called Bardesanes (Ibn Daysan) who died six years before Mani was born. Ibn al-Nadim says that Bardesanes ‘was called Daysan after the river near which he was born’. Bardesanes (d. 223) had indeed lived in Edessa as ‘the son’ of the Daysan which flowed through the city and occasionally overflowed its banks. His school lived on in Edessa into the late 7th or early 8th century.
      Bardesanes was a major influence on Mani and his followers became virtually indistinguishable within the larger Manichean tradition. All these streams subscribed to variations of the same dualist cosmology.
      Abu Shakir lived in a Kufa that was a boiling pot wherein diverse traditions mixed. It was a mileu without rigid boundaries between different sects and where borrowing was rampant. What were seen as heresies and persecuted by certain rulers were tolerated by others. Abu Shakir became infamous for his polemics and was finally crucified in the Khilafa of the Abbasid Caliph al-Mahdi before the year 785.
       
      The Correct Position
      What was the Aimma’s position in this debate? The answer is very clear from the reports presented. They never spoke using Greek-influenced neo-platonic terminologies. They rejected the use of the term ‘body’ for God, pointing out the fact that any ‘body’ would by definition be finite and mortal - qualities which do not apply to God.
      What is not understood is how Hisham answered this charge. How was he able to reconcile between the truism that every body by definition has constraints (limits) with his conception of God? It is possible that he felt his statement ‘a body unlike all other bodies’ was inclusive of transcending the limits inherent in other bodies. But if that were case then what would be the the sense of holding God to still be a body. Does not the term lose significance? God must share one or some aspects with other bodies for the word to retain meaning. What aspect would that be?
      It is possible that his acceptance of the system of Abu Shakir and Jahm was so complete that he felt that the definition of any ‘thing’ (shayy) as ‘existent body’ (jism mawjud) was axiomatic. A starting point which must be accepted before any further theological speculation can continue. God had to be a thing because if He was not then he was nothing, from which follows ‘God was a body’ in his system. What kind of body? A body unlike any other body. But still a body in at least some sense. And that is the rub of the problem. 
       
      To be continued ... 
    • By Abu Nur in Pearls of Wisdom
         1
      Then to Him belongs praise,
      in place of His every favour upon us
      and upon all His servants, past and still remaining,
      to the number of all things His knowledge encompasses,
      and in place of each of His favours,
      their number doubling and redoubling always and forever,
      to the Day of Resurrection;
      a praise whose bound has no utmost end,
      whose number has no reckoning,
      whose limit cannot be reached,
      whose period cannot be cut off;
      a praise which will become
      a link to His obedience and pardon,
      a tie to His good pleasure,
      a means to His forgiveness,
      a path to His Garden,
      a protector against His vengeance,
      a security against His wrath,
      an aid to obeying Him,
      a barrier against disobeying Him,
      a help in fulfilling His right and His duties;
      a praise that will make us felicitous
      among His felicitous friends,
      and bring us into the ranks
      of those martyred by the swords of His enemies.
      He is a Friend, Praiseworthy!
      Al-Sahifat al-Sajjadiyya Supplication 1
    • By Hameedeh in Think Positive
         13
      Two years ago I became a minimalist. I'm not talking about music, sculpture or painting, but minimalism in my life. I read about creating a minimalist home, but I did not buy the book:
      http://zenhabits.net/a-guide-to-creating-a-minimalist-home/
      So, I am thrifty and I buy very little. Whenever I am shopping and see a dozen things I want to own, I question myself. Do I have storage space for this? Is this really necessary? Will I really love it or is it just something that I never had before and always wanted to have one? Just wanting to possess something is not a good reason to buy it. Could I take a photo of it and just look at it, without spending my money? This must be a good reason to join Pinterest, to have all the things you want to look at, but never need to buy, store or move them. 
      As you have seen, my ShiaChat blog is minimalist by nature. I usually say very little, because if there is one thing that I know, it is that I recognize great writing when I see it, but I am not a good writer. I hope to become a better writer some day, and in the meantime, I invite you to my tumblr. Please, if you can, start at the last page which shows my first post (a prayer for the safety of 12th Imam AJ) and then scroll your way up, and over to previous pages in chronological order, the way my brain was working. 
      http://hameedeh.tumblr.com/page/3
      ♥ May your days be sunny, your nights restful, and your heart satisfied with the blessings that Allah has given you. Think Positive. ♥
    • By shadow_of_light in From Earth to Heaven
         0
      "Indeed Allah taught me and He taught me well"*
      *"ان الله ادبنی فاحسن تادیبی"

      During these thousands of years, God tested me frequently until I got permission to return to Him.
      Now, I am going to fly; but how can I do it without my wings?
      Everytime I committed a sin, I lost one of my feathers. I must find the feathers and rebuild my wings.
      I found a feather at the foot of the Rocky Mount and another feather in a rivulet, floating in the water. One feather was close to the Mirror of Truth and many feathers were around the Square House.
      I am going to fly towards paradise... Towards paradise?!... No!...Somewhere higher...much higher than paradise.
      Somewhere that even Gabriel cannot go...I need to make my wings stronger than Gabriel's.
      I am going to fly to Qab-e Qawsain...To Qab-e Qawsain and maybe closer**
       
      Footnotes:
      * a narration from the prophet (s)
      ** surah Najm: 8. Then he came near, and hovered around. 9. He was within two bows’ length, or closer.
       
      ------------------------------
      کاروانی از ملائک تا به عرش
      ردشان کرده فلک را نقش نقش

      میزبان بی نظیری شد بهشت
      از برای مردمان خوش سرشت
       
      تا بیاید بهر دیدار خدا
      کرد روح خویش را از تن جدا
      قیدها و بندها را باز کرد
      تا به اوج آسمان پرواز کرد
      چهره اش روشن تر از مهتاب شد
      آفتاب از خجالت آب شد
       
      اینک از منازل تاریک و ظلمانی نفس عبور کرده و از خود به سوی خدا مهاجرت میکنم...
      *********
      ان الله ادبنی فاحسن تأدیبی؛ خداوند مرا تربیت نمود و چه نیکو تربیت نمود!

      در این چند هزار سال پروردگار مرا به اموری فراوان امتحان فرمود تا اینکه سرانجام توانستم جواز عروج به سوی او را اخذ کنم. آیا رخداد خوشی که بهار خبرش را به من داده بود، همین نبود؟

      اینک عزم پرواز دارم ولی پرنده که بدون بال نمیتواند پرواز کند حتی اگر در قفس برایش گشوده باشد.
       باید چاره ای اندیشید. برای بازگشت به موطنم باید به سوی آسمان پرواز کنم. باید بالهایم را پیدا
      کنم.  
      هر بار که گناهی میکردم پری از بالهایم جدا میشد. باید پرها را پیدا کنم تا بتوانم بالهایم را بسازم.
      پری را در پای کوه سنگی یافتم و پری را در جویباری، روان بر روی آب. پری را در کنار آینه حقیقت و پرهای بسیاری را پیرامون خانه چهارگوش

      میخواهم به سوی بهشت پرواز کنم... به سوی بهشت؟! نه! نه! به جایی بالاتر، خیلی بالاتر، جایی که حتی جبرئیل هم نمیتواند به آنجا راه یابد. باید بالهایم را قدرتمندتر از بالهای جبرئیل بسازم...
      میخواهم به سوی قاب قوسین پرواز کنم... به سوی قاب قوسین و شاید هم نزدیکتر*
       
      * ثم دنی فتدلی. فکان قاب قوسین أو أدنی
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