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Mecca or the Mechanical

Qa'im

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Why have we turned Mecca into the Mechanical?

Mecca is the central pinnacle of human assembly, yet its architecture has been modeled after the capitals of individualism: New York, London, Toronto, and Las Vegas.

Its Ottoman heritage is being destroyed, its mountains are being removed, its mosques are being leveled, and all of it is being replaced with gray skyscrapers, McDonalds, Starbucks, cranes, and boxy buildings.

Over the centuries, our civilization has developed an architectural style, beautiful calligraphy, symmetrical patterns, captivating minarets, and iconic domes. Our mosques were designed to remind us of the divine order of the creation and the beauty of our revelation. We built the marvels that are Istanbul and Isfahan. The Taj Mahal, the Alhambra in Spain, the Dome of the Rock, and the Suleymaniye Mosque are some of the most elegant structures in the world.

The Protestant work-ethic cities in the West were designed with only utility in mind. They designed their cities to maximize profits and productivity, and to minimize costs. Anglo-Saxon culture deviated from the traditional beauty of Catholic architectural style, and they continue to deviate in other areas of morality. After British and American imperialism, Muslims are now emulating their worldly masters in an effort to look “modern”. This has led to the monstrosity that is Dubai and Tehran; cities with no heart and soul, only pollution, traffic, and eyesores.

Ethics is but a branch of aesthetics. Winning back our civilization also means returning to our therapeutic artstyle. We have no need for a concrete jungle in our holiest city.

The Prophet Muhammad (saw) said, "When you see holes pierced through the mountains of Mecca, and when you see the buildings surpass the mountaintops in height, then know that the affair (the Hour) has cast its shadow." (Musannaf Ibn Abi Shayba)

قال حدثنا غندر عن شعبه عن يعلى بن عطاء عن أبيه عن عمرو بن العاص((إذا رأيت مكة قد بعجت كظائم ، ورأيت البناء يعلو رؤوس الجبال فاعلم أن الأمر قد أضلك ))



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On ‎2017‎-‎09‎-‎02 at 9:34 PM, Grillz said:

you know how he says the hour has cast a shadow what if that is the clock tower casting a shadow(just a theory)

Ive heard this interpretation from Shaykh Hamza Yusuf, very interesting indeed.

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Although we a narration in Al-Kafi which speaks against having buildings higher than the Ka'aba (if I remember correctly) - do we have any narrations, like the Sunni one above, which talks about these buildings in an end times context?

Also, is it true that the Imam (as) when he returns will destroy the Masjid Al-Haram and return it to the way it was before? Does that have something to do with the buildings we see today?

Edited by E.L King

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21 hours ago, E.L King said:

Although we a narration in Al-Kafi which speaks against having buildings higher than the Ka'aba (if I remember correctly) - do we have any narrations, like the Sunni one above, which talks about these buildings in an end times context?

Also, is it true that the Imam (as) when he returns will destroy the Masjid Al-Haram and return it to the way it was before? Does that have something to do with the buildings we see today?

I would understand why he would destroy them but wont it cause a big mess and where will the people performing hajj go to sleep. One of the reasons they built those big buildings is to accommodate people going on hajj  

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I totally agree. With the recent tragedies attributed to miscalculated crowd control (and else), your thoughts are the first thing that came to mind.

Saudis issue haj quotas to keep the turn-out in line to avoid over populating the pilgrimage site. Yet, no quota is set on the brick and mortar circus. I see a more sinister plan at play having boxed in the site and leaving little next to zero room for expansion. They can't even manage the current flow of visitors let alone the fast growing numbers expected in the years to come. Then again, it's hardly bad planning, at least the Saudis can enjoy a fillet-o-fish from McDees and maybe a pumpkin spice Latte from Starbucks....what more do they need for a free ticket to heaven.

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Brother, I'm actually confused. I don't wish to come across as overly critical, nor do I wish to go off topic, but you've presented a quote as the words of Rasoolallah (s), yet it's from the musannaf of Ibn Abi Shayba and it's narrated by amr ibn al-aas, an enemy of the ahlulbayt. Surely it's unwise to do this for two reasons, which are:

1) There's a big chance you're attributing words to Rasoolallah (s) which are not his, which has serious consequences.

2) You strengthen what may be a false narrative about the end times for unsuspecting Shi'a who look up to long-time posters such as yourself.

These two are negated if you can find a reliable hadith which reports the same thing in our own sources, but then why didn't you quote that in the first place?

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  • Latest Blog Entries

    • By Islamic Salvation in A Marginalia to Mu'jam
         0
      ورفعه الصادق عليه السلام في الشيوخ وهو غلام. وقال: هذا ناصرنا بقلبه ولسانه ويده
      al-Sadiq عليه السلام elevated him to be at par with the elders while he was still a youth. He said: This is our defender by his heart, tongue and hand [Manaqib of Ibn Shahr Ashub]
       
      Hisham b. al-Hakam: The Defender of the Madhhab (Pt. 1)
       
      Biographical Details
      هشام بن الحكم أصله كوفي، ومولده ومنشؤه بواسط، وقد رأيت داره بواسط، وتجارته ببغداد في الكرخ، وداره عند قصر وضاح في الطريق الذي يأخذ في بركة بني زرزر حيث تباع الطرايف والخلنج
      al-Fadhl b. Shadhan (d. 260) the great Imami scholar says about him: Hisham b. al-Hakam had his origins in Kufa (his family), but was born and raised in Wasit. I have seen his house in Wasit. His business was in Baghdad in the Karkh (district). His house (when he later relocated to Baghdad) was in Qasr Wadhah in the road which is taken to reach the pond of Bani Zurzur where is sold oddities and wooden utensils.        
      بياع الكرابيس
      al-Saduq identifies his profession as a seller of canvas (a strong and coarse cloth).
      أبو محمد مولى كندة، وكان ينزل بني شيبان بالكوفة، إنتقل إلى بغداد
      al-Najashi gives his Kunya as Abu Muhammad and declares him to be a client of the Kinda (an Arabian tribe with a lot of Christians in the Jahiliyya). He is said to have resided with the Bani Shayban (the patrons of the famous Shi’i family of the Bani A’yan) when in Kufa, before relocating permanently to Baghdad.
       تحول من بغداد إلى الكوفة] [مات سنة تسع وسبعين ومائة بالكوفة في أيام الرشيد] [كان لاستتاره قصة مشهورة في المناظرات] ]
      He had to flee Baghdad for Kufa, because of an intrigue against him, where he died in concealment in the year 179 during the Khilafa of al-Rashid.
       
      His Personality and Interests
      Hisham was a close companion of the two Imams al-Sadiq and al-Kadhim. He can be considered the most prominent mutakallim [theologian] of the entire first three centuries of Shi’ite Islam.
      al-Najashi says about him:
       وكان ثقة في الروايات
      He was Thiqa [trustworthy] in narrations
      al-Tusi says:
      وكانت له مباحثات كثيرة مع المخالفين في الأصول وغيرها ... وكان ممن فتق الكلام في الإمامة وهذب المذهب بالنظر وكان حاذقا بصناعة الكلام حاضر الجواب وسئل يوما عن معاوية ابن أبي سفيان أشهد بدرا قال: نعم من ذلك الجانب ...
      He held many debates with the opponents concerning the essentials of belief and other subjects … He was one of the first to make use of theological arguments for Imama and defend the Madhhab through reason. He was skillful in the techniques of theological disputation, possessing a quick wit and a ready answer. He was asked one time whether Muawiya b. Abi Sufyan witnessed the battle of Badr so he said: ‘Yea - on the other side [of the Kuffar]’ …
      Hisham’s interest in theology can be gleamed from some of the titles of his authored works which include: a book on Tawhid (كتاب التوحيد), a book on the differences between people concerning Imama (كتاب اختلاف الناس في الإمامة), a book on predestination and free-will (كتاب في الجبر والقدر), a refutation of the Zanadiqa (كتاب الرد على الزنادقة), a refutation of the Dualists (كتاب الرد على أصحاب الاثنين), a refutation of the Mu’tazila (كتاب الرد على المعتزلة), a refutation of Aristotle (كتاب الرد على أرسطاطاليس) etc.
      Hisham occupies a special place in proto-Sunni heresiographical works where he is presented as the quintessential bogeyman. This is because he was the first to expose Imami positions to a wider audience and gained notoriety as an unmatched polemicist. His role as the systemizer of central Shi’i ideas such as Isma (infallibility) of the ‘Aimma must have contributed to this depiction of him.
      Despite his predominant interest in rational theology, this did not stop him from being a prolific narrator of mostly Fiqhi [legal] narrations from the two Imams. He is an example of a hybrid-scholar i.e. the few companions who could bridge between the wholly rationalistic and the wholly traditionalistic trends among the early Shia. There are 167 narrations in whose chain he appears in our corpus as it stands today.
       
      His special position with al-Sadiq
      Hisham is said to have been influenced initially by the ideas of Jahm b. Safwan (d. 128). His ‘conversion’ to Shi’ism was borne out of an encounter with the master described below:   It is narrated from Umar b. Yazid [who recounted] that - His nephew Hisham used to subscribe to the Jahmi Madhhab as far as religion was concerned and was devilishly adept at it. He asked me one day to arrange it so that he could enter in and meet Abi Abdillah عليه السلام. I requested permission [from the Imam] to allow Hisham to come meet him which he [Imam] approved. I stood to depart and took a few steps but began thinking about his [Hisham’s] viciousness and maliciousness [when arguing] so I returned back to Abi Abdillah عليه السلام and informed him of these traits of his. Abu Abdillah عليه السلام said to me: O Umar - do you fear for me? I became ashamed of what I had said and recognized that I had overstepped my limits [tripped up]. I departed in a state of shame until I came to Hisham and informed him that permission had been granted but requested him to delay going to meet him [i.e. because of my embarrasment to meet the Imam so soon], but Hisham could not wait and hurried to see him. He knocked and entered and I went with him.
      When we were seated in his presence Abu Abdillah عليه السلام asked him a question which Hisham hesitated over and could not answer. Hisham asked him [the Imam] to give him time [to come up with the answer] which Abu Abdillah عليه السلام agreed to. Hisham went away and sought to find the answer for several days to no avail. He retuned to Abi Abdillah عليه السلام at which point Abu Abdillah عليه السلام solved it for him. He [the Imam] proceeded to ask him other questions which invalidated his [Hisham’s] beliefs and creed. This caused Hisham to leave in sadness and confusion. He [Hisham] said: I remained for days with my confusion unresolved.
      Umar b. Yazid said: Hisham asked me to seek permission for him to enter and meet Abi Abdillah عليه السلام for the third time. I went to see Abi Abdillah عليه السلام who said: He should wait for me in such and such place - which he named - in Hira so as we can meet tomorrrow if Allah wills. Umar says: I proceeded to Hisham and informed him of his [the Imam’s] words and instruction. He [Hisham] was very pleased and delighted by that and preceded him [the Imam] in reaching the location that he [the Imam] had mentioned.
      Then I saw Hisham after that and asked him what had happened between them. He informed me that he was the first to reach the location that Aba Abdillah عليه السلام had appointed for him, as he was waiting he saw Abi Abdillah عليه السلام approaching on a mule of his. Hisham says: When I got a glance of him and he came near me I was overcome by awe at his visage, so much so that I could not find the words to speak and my tongue was motionless. Abu Abdillah عليه السلام stopped before me for a moment waiting for me to speak, but this just added to my amazement and astonishment. When he saw this he struck his mule and continued on until he entered one of the roads in Hira. I was sure that what had happened to me and my awe of him was not but from Allah Mighty and Majestic because of his [the Imam’s] great position and station in the eyes of the Majestic Lord.
      Umar said: Hisham attached himself to Abi Abdillah عليه السلام and abandoned his former Madhhab and converted to the true religion. Then he ascended to a position beyond that of all the companions of Abi Abdillah عليه السلام and all praise belongs to Allah.
      al-Sadiq recognised the potential of Hisham as an able student almost instantly. He seems to have treated him preferentially to other disciples and favoured him beyond others. The Imam taught him the secrets of Tawhid and supplicated for him. It is this close nurturing of Hisham which allowed him to climb the ladder of ascent to the pinnacle of his field. Ali b. Ibrahim – his father – al-Nadhr b. Suwayd – Hisham b. al-Hakam - that he asked Aba Abdillah عليه السلام about the Names of Allah and their derivation [etymology] saying: What is Allah derived from? so he [the Imam] said to me: O Hisham, Allah is derived from … have you understood O Hisham? an understanding through which you can repel and defeat our enemies and those who betake another apart from Allah Mighty and Majestic [alone].
      I said: Yes.
      He said: May Allah benefit you by it and make you firm O Hisham.
      Hisham said: By Allah no one has defeated me on the subject of Tawhid to this day when I stand in the position I do.   
      That Hisham reached the pinnacle is clear in the incident of the famous debate with the Syrian. It is the young Hisham who speaks last and best despite the presence of all the other major students much older than him garnering the praise of the Imam in the process. Ja’far b. Muhammad b. Qulawayh – Muhammad b. Ya’qub al-Kulayni – Ali b. Ibrahim – his father – a number of his men – Yunus b. Ya’qub who said: I was at Abi Abdillah’sعليه السلام when a man from the people of Syria came and said: I am a man who is proficient in theology, jurisprudence and the inheritance laws. I have come to debate your companions … He [the Imam] said to me: Go out the door and look for any of the experts and bring him in. He [Yunus] said: I brought in Humran b. A’yan who was good at debating, al-Ahwal who was also good, Hisham b. Salim who was good too, and I brought in Qays al-Ma’sir who was the best of them in my estimation. He [Qays] had learnt to debate at the hands of Ali b. al-Husayn عليهما السلام.  
      When the gathering settled down – this was in pavillion which had been pitched on a mountain near the sanctuary (Ka’ba) where Abu Abdillah عليه السلام used to spend a few days before the Hajj – Abu Abdillah عليه السلام peered outside the pavillion and saw a camel ambling.
      He [the Imam] said: It is Hisham by the Lord of the Ka’ba! He [Yunus] said: We thought that ‘Hisham’ was a reference to a man from the descendants of Aqil greatly beloved to him, but it turned out to be Hisham b. al-Hakam whose beard had just sprouted for the first time, and there was no one among us who was not older than him.
      He [Yunus] said: Abu Abdillah عليه السلام made room for him … then he said: O Humran debate the man, Humran debated him and defeated him. He [the Imam] said: O Taqi debate the man, al-Ahwal debated him and won. Then he [the Imam] said: O Hisham b. Salim debate him, but they ended in a draw. Then Abu Abdillah عليه السلام said to Qays al-Ma’sir: debate him, so he debated him and Abu Abdillah عليه السلام began laughing at their talk because of what befell the Syrian [of defeat]. 
      Then he [the Imam] said to the Syrian: debate this young man - that is Hisham b. al-Hakam ….
      Yunus said: I thought that he [the Imam] would - by Allah - say to Hisham words similar to what he had said to the others [i.e. the Imam had found fault in all their argumentations] but instead he said: O Hisham, you never fall flat [settle on the ground], everytime it seems that you are about to come to ground [i.e. be defeated] you just bend your legs [to able to leap] and off you fly away again. The likes of you should debate the people. Therefore be wary of slipping and you will find that succor is around the corner if Allah wills.
      al-Sadiq took great pride in Hisham’s achievements, and on at least one occasion asked Hisham to recount the details of a particularly momentous debate to the other disciples. Hisham had developed a decisive argument for the need for an Imam at all times in his debate with Amr b. Ubayd the Mu’tazili using an analogy of the centrality of the ‘heart’ relative to the other body functions to describe the centrality of the Imam to relative to the Umma. al-Ayyashi – Ali b. Muhammad b. Yazid al-Fayruzani al-Qummi – Muhammad b. Ahmad b. Yahya – Abi Ishaq – Muhammad b. Hammad – al-Hasan b. Ibrahim – Yunus b. Abd al-Rahman – Yunus b. Ya’qub who said: There were with Abi Abdillah عليه السلام a large number of his companions. Among them were Humran b. A’yan, The Believer of Taq (al-Ahwal), Hisham b. Salim, al-Tayyar and others among them Hisham b. al-Hakam who was just a young man. Abu Abdillah عليه السلام said: O Hisham, he [Hisham] said: at your service O the son of the Messenger of Allah! He [the Imam] said: Will you not inform me how you dealt with Amr b. Ubayd and your questions to him? Hisham said: I revere you and am thus self-conscious in front of you! My tongue does not speak in your presence. Abu Abdillah عليه السلام said: If I order you to do something then do it … Abu Abdillah laughed with delight [after Hisham recounted his debate] and then said: Who taught you this O Hisham? He said: O the sone of the Messenger of Allah the words were made to flow through me tongue! He [the Imam] said: I swear by Allah that this is written in the scrolls of Ibrahim and Musa!
       
      His special position with al-Kadhim
      Hisham enjoyed an especially close relation with al-Kadhim عليه السلام
      al-Tusi says:
      كان من خواص سيدنا مولانا موسى بن جعفر عليه السلام
      He was one of the intimates of our master Musa b. Ja’far عليه السلام
      This can be seen in the examples below:
      Hamduwayh b. Nusayr – Muhammad b. Isa – al-Hasan b. Ali b. Yaqtin who said: Whenever Abu al-Hasan [al-Kadhim] عليه‌ السلام wanted some neccessities for himself, or something of a personal nature, he would write to my father Ali: ‘purchase for me this and that or acquire for me such and such, and the one to undertake that should be Hisham b. al-Hakam’. But if it had to do with his [the Imam’s] more general responsibilities he would just write: ‘purchase for me this and that’ and not mention Hisham unless it was personal.
      It is also said that his [the Imam’s] favour towards him [Hisham] and his [Hisham’s] status in his [the Imam’s] estimation reached such a level that he [the Imam] sent him [Hisham] fifteen thousand gold coins and said to him: ‘do business with them and keep the profits thereof returning to us only the capital’. Hisham did as instructed. May Allah bless Abi al-Hasan.    
      Hamduwayh and Ibrahim the sons of Nusayr – Muhammad b. Isa – Zuhl – Asad b. Abi al-Ala who said: Abu al-Hasan the First عليه‌ السلام wrote to those who had come up from his Shia in one of the years during the pilgrimage season [to make the Hajj] about fulfilling a certain need of his, no one took it up [responded positively] except Hisham b. al-Hakam. He [Asad] said: He [the Imam] later wrote to him - that is Hisham b. al-Hakam - ‘may Allah make your reward paradise’.
    • By shadow_of_light in From Earth to Heaven
         1
      ....
      ....
      غمگین, گل یاس
      اشکت چو الماس
      قلب رئوفت
      سرشار از احساس
       
      بانوی خسته
      دلت شکسته
      زیر خاک سرد
      بخواب آهسته
       
      مسافر شب
      برو تا بهشت
      نیست جای تو
      این دنیای زشت
       
      عزم سفر کرد
      رفت تا افلاک
      خداحافظ ای
      دنیای ناپاک
       
      اگرچه هستی
      آرام و خاموش
      هرگز نگردد
      یادت فراموش
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    • By Ali in ShiaChat.com Blog
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    • By Islamic Salvation in A Marginalia to Mu'jam
         13

       
      A small collection of 82 reliable narrations concerning Intellect and Knowledge translated into English with annotated footnotes. 
      Download PDF: https://www.scribd.com/document/361632457/Book-of-Intellect-and-Knowledge-Mu-jam-1-1
      This is an UNSECURED version to aid copy and paste.
       
      Preamble
      The first book of the first volume is the book of Intellect and Knowledge. Some short words on the Islamic conception of both is in order.
      Aql is the vehicle through which the initial queries about the reality of life and nature of the world is made. It is also an essential component towards the Ma’rifa [recognition] of Allah. Thus it becomes the preliminary ‘inner prophet’ which can lead to ‘outward’ guidance and consequently obedience of Allah. It has been attributed to al-Sadiq that he said when asked to define Aql:
      ما عبد به الرحمن واكتسب به الجنان
      That by which the Rahman [Most Merciful] is worshipped and by which the Gardens are acquired[1]
      Aql is what will be held accountable. The more perfect the Aql of the one doing the deed the more complete it becomes and vice versa. The messenger of Allah is supposed to have said:
      إذا رأيتم الرجل كثير الصلاة كثير الصيام فلا تباهوا به حتى تنظروا كيف عقله؟
      If you see a man who prays a lot and fasts a lot then do not be overly impressed with him until you observe how his Aql is[2]
      Knowledge and its pursuit has been given such importance in Islam that a Western Scholar like Rosenthal could speak of the ‘Empire of Reason’. Knowledge is of many types, but the one which has been obligated is acquiring the knowledge which will make one succeed in this world and hereafter i.e. knowledge of the creator and one’s obligations towards Him.
      It is not enough to gain knowledge in theoretical terms, in fact the very definition of knowledge is the one which is put into practise. This is best summed up in a narration attributed to the Commander of the Faithful:
      حسبك من العلم أن تخشى الله، وحسبك من الجهل أن تعجب بعلمك
      It is enough to be considered knowledge that you be in awe of Allah, and it is enough to be considered ignorance that you feel proud with that which you know[3]
        [1] al-Kafi: 1/11
      [2] al-Kafi: 1/26
      [3] Amali of al-Tusi: 1/62
    • By Haji 2003 in Contemporania
         0
      Every day there is news of some new aspect of animal intelligence that has been discovered. Whether it is elephants, orcas or lobsters we are finding out about how these creatures manifest different aspects of what we consider intelligence to be.
      Of course, the irony is that whatever intelligence we observe was always there, what has changed is the development of tests on our part in order to measure it. Some of these tests are very simple and elegant, but what they highlight is the evolution in man's ability to identify phenomena and then develop measures to assess it.
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