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Maula Dha Mallang, on 09 November 2011 - 05:55 PM, said:
brother thank you so much for all your advice and hadiths so far. this is turning out to be a fantastic opportunity to speak to a lot of people at once, who insha'Allah will learn a lot from your words and benefit from it.
following on from your previous point about salah, and this quote, is it safe for me to say that salah without aza is pointless, aza without salah is also pointless?
its like i am contracted to work 7.5 hours of work a day, and lets say my over time is double pay (i.e. overtime is worth twice as much as standard pay), i cannot just show up for my overtime hours and expect to be paid doubl - i need to do my contracted hours first before i am eligable for double pay. in the same way i need to ensure i do all my wajibaats - namaz, fasting etc before i can look towards earning blessings from aza and ziarah? i cant just use ziarah as a shortcut for blessings (or can i?)
the system in the uk (i dont know about the US) is completely broken - the representatives are chocolate teapots. how would you change things so marjas like sistani could rely on their teachings being followed properly by people in far away countries?
here are my final set of questions bro
(3) what are your views on the supernatural, jinns, monsters etc? have you had any supernatural/ paranormal experiences?
(4) what is your guiltiest pleasure?
(5) what do you do, that you think no one else does?
(6) insha'Allah you will be called at the zahoor and raj'ah. if imam mahdi (atf) says to you "badboy you are allowed to fight any zaalim from history, but its a fair fight, swords and shields only, so he will fight back", who would you fight, and how would you win?
(7) if you were a non shia, what would it be to you (as an outsider) which would draw you towards shiaism?
(8) narrate to me a story which demonstrates our maula ali
greatness. try and find something that you think i may not know(9) how can our brothers and sisters in bahrain be successful?
(10) similar to barader jackson, you have 1 minute to rant about any subject you choose.
1- What you have stated is essentially correct, both are virtually useless with out each other. Prayer with out wilayat is void, and the narrations are clear about that One facet of Wilayat is reverence to ahlulbayt in terms of ziyarat and mourning. Also showing love and support for ahlulbayt is worthless if some one does not perform the duties of the religion, and is in fact a type of hypocrisy.
2- This is an issue that would require a large amount of discussion. That is the reform of the clerical structure/howza. The reason these organizations are slow and unorganized is largely cultural.
Akhoonds/Mullahs/Mua'amams/Mowlanas/Shaikhs/Sayeds - what ever you want to call them are generally seen by society as being unquestionable and are essentially left to do as they like. The society treats them like celebrates, people kiss their hands, they give them long honorific titles - "Hujjat al Islam wal Muslimeen Hajji Shaikh/Sayed Fulan". They are a distinct class of people who get to wear a special type of clothing and so on. People are very reluctant to say any thing to them or reprehend them when (and it is the case many times) they are lazy, unorganized, and unable to manage centers/organizations.
Individuals don't really respect them, majority of people actually look down upon them as they see clerical studies to be a waste of time, they consider it a job for villagers and people who could not cut it in the "real world". However they still, because of deep rooted cultural/social reasons refuse to generally ever reprehend them for much of any thing.
So the first thing I believe needs to be done (although I do not think it will ever be done) is that this clerical class should essentially be eliminated. There should still be scholars and howza studies, but imagine if you eliminated all the titles from the man, called him brother "fulan" , instead of 10 titles, or if he dressed like every one else. Then I believe people would respect these individuals more for their actual virtues and piety, than for clothes and titles, and they would be more apt to actually making sure that they are doing their jobs correctly. I think in reality many of these individuals hide behind the clothing/titles, and feel they are entitled to things which they are not.
Most of them do not work, nor have they ever worked, and hence are usually out of touch with the people who have to struggle daily to make a living and feed their families. They collect a pay check for running an institution or masjid that they only show up to 3x a week at most, and even then only for like 2-3 hours. They should be given deadlines/jobs and have set hours, just like every one else.
Also there is allot of nepotism with in these networks as well, and often times people are promoted in to these positions based on family ties rather then piety and scholarship, although this is the same for other institutions as well. There should be better selection processes for who gets to run these organizations, and there for sure has to be more openness about how the money is spent.
At this point I hate to say it, but i believe its on the youth really to try as best as they can to learn the material on their own, and also to take action on their own in terms of organizing events/organizations/masjids, and spreading the light of ahlulbayt to the people, because as you have stated many of these organizations are about as useful as a screen door on a submarine.
3. My knowledge on this subject is fairly limited. Ive only read some narrations on jinns and other assorted creatures. There is more material on this subject, but to be honest it doesnt seem to come from narrations. There are books from scholars on these things, but I am not entirely sure where they get the information from because most of the time these books don't have much references to ahadeeth. It seems to me its gathered from various books of the past where these things are mentioned, alhul alim.
What I will do though is quote an excellent text which has been translated in to english that delves in to the subject
The following is from Ayatullah Makaram Shirazi (who does a great job of using quran and some narrations to explain the nature of jinns, and writes a bit to refute some of the strange superstitious non sense that people believe about them) :
Quote
It can be deduced from the literal meaning of this word that the Jinn is an entity that is invisible; numerous characteristics of this being are mentioned in the Qur`an, such as:
1. It is an entity that has been created from the flames of fire, unlike man, who has been created from earth:[21]
{ وَ خَلَقَ الْجَآنَّ مِنْ مَارِجٍ مِنْ نَارٍ }
2. Possesses knowledge, perception, the faculty of logic, the power of reasoning, and can distinguish between truth and falsehood (various verses of Suratul Jinn).
3. Possesses (religious) obligations and responsibilities (verses of Suratul Jinn and al-Waqi'ah).
4. Some of them are believers while others are disbelievers:
{ وَ أَنَّا مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٌلِكَ… }
“There are among us some that are righteous, and some the contrary…”[22]
5. They shall be resurrected:
{ وَ أَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَباً }
“And as to the deviators, they are fuel of hell.”[23]
6. They initially possessed the power to penetrate into the skies, eavesdrop and procure news but were later prohibited:
{ وَ أَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الآنَ يَجِدْ لَهُ شِهَاباً رَصَداً }
“And that we used to sit in some of the sitting-places thereof to steal a hearing, but, he who would (try to) listen now would find a flame lying in wait for him.”[24]
7. They used to establish contact with some of the people and, by means of the limited knowledge of the Unseen that they possessed, endeavoured to misguide the people:
{ وَ أَنَّهُ كَانَ رِجَــالٌ مِنَ الإِِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقاً }
“And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing.”[25]
8. From amongst them there are those who, like some humans, possess great powers:
{ قَالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ }
“One audacious among the jinn said: I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it.”[26]
9. They possess the power to perform some of the tasks that are required by man:
}وَ مِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَ مَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ يَعْمَلُونَ لَهُ مَا يَشَآءُ مِنْ مَحَارِيبَ وَ تَمَاثِيلَ وَ جِفَانٍ كَالْجَوَابِ{
“And of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place.”[27]
10. Their creation on the earth was prior to man's creation:
{ وَ الْجَآنَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَّارِ السَّمُوْمِ}
“And the jinn We created before, of intensely hot fire.”[28]
In addition, it can be clearly inferred from the verses of the Noble Qur`an that, contrary to what is popular amongst the common masses, humans are a species superior to them. This can be concluded by the fact that all the divine prophets had been chosen from the humans; moreover, many jinn too had believed in the Noble Prophet (S.) - who was a human - and pledged allegiance to him. Additionally, the obligation upon the Shaytan of prostrating before Adam at a time when he (the Shaytan), according to the explicit statements of the Qur`an, had been of the elders of the Jinn[29], further reinforces this idea of superiority.
The discussion thus far has revolved around the aspects that can be inferred about this invisible entity from the Noble Qur`an, which is devoid of all superstitions and non-scientific issues. However, we do know that the general and the unaware masses have concocted great superstitions about this entity which neither conforms with logic nor intellect, and consequently have imparted an irrational appearance to this being such that whenever the word 'jinn' is uttered, a handful of strange ideas immediately come to mind - entities possessing dreadful appearances, who have horns and tails, are harmful, troublesome, malicious and ill-mannered, who can set a house on fire by pouring a cauldron of boiling water in one corner of the house! These are examples of such fanciful and superstitious beliefs!
If our perspective of the existence of jinn is purified from such superstitions, the main issue is totally acceptable for, there exists no reasoning to restrict living entities to only those that can be seen by us. On the contrary, scholars of natural sciences state: The entities that man can perceive by means of his senses are marginal in comparison to those that cannot be perceived by means of them.
Prior to the discovery of microscopic organisms, no one would have believed that in one drop of water or blood, there existed hundreds of thousands of living entities that man could not see.
The scientists also state: Our eyes can perceive a limited (range of) colours and our ears can hear a limited (range of) sound waves; the colours and sounds that cannot be perceived by means of our eyes and ears are more numerous than those that can be perceived by them.
When the state of the world is such, why should the existence of a species of living entities, whom we cannot perceive by means of our senses, be so fantastic and astonishing? And why should we not accept it when we have been informed of it by a truthful informer like the Noble Prophet (S.)?
In any event, on the one hand, the Qur`an has informed us of the existence of the jinn possessing the aforementioned characteristics; while on the other hand, there exists no rational proofs which deny the existence of such an entity. Accordingly, we ought to accept their existence but simultaneously disregard the inappropriate superstitions of the general public in connection with these beings.
It is important to note that at times, the term jinn is used in a more expansive meaning - one that tends to encompass a number of invisible entities, irrespective of whether they possess intellect and perception or not. In this expanded meaning of the word, even animals that are not seen by the eyes, usually remaining hidden in their lairs, are included.
This is proved by a tradition of the Commander of the Faithful (a.s.) wherein he says: “Allah (s.w.t.) has created the jinn in five kinds - some are like the wind in the air (invisible), some are in the form of snakes, some in the form of scorpions, some in the form of the insects of the earth while some are like the humans and they shall be subjected to Reckoning and punishment.”[30]
In the light of the above tradition and its expansive meaning, numerous problems encountered in narratives with respect to the jinn appear to be solved.
For example, in some of the traditions of the Commander of the Faithful (a.s.), we read:
لاَ تَشْرَبُوا الْمَآءَ مِنْ ثُلْمَةِ الإِِنَاءِ وَ لاَ مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ.
“Do not drink water from the broken portion of the vessel nor from the portion of the handle, for surely, the Shaytan sits upon the handle and the broken portion.”[31]
In view of the fact that Shaytan is from the jinn, and knowing the fact that the broken portion of the vessel and similarly its handle are places of accumulation of numerous microbes, it does not appear too far-fetched that jinn and Shaytan, in their expansive meanings, should also include these entities too, in addition to possessing a specific meaning, i.e. an entity, who possesses understanding, intelligence and religious obligation.
And traditions in this regard are numerous.[32] and [33]
Notes:
[21] Suratul Rahman (55), Verse 15
[22] Suratul Jinn (72), Verse 11
[23] Ibid., Verse 15
[24] Ibid., Verse 9
[25] Suratul Jinn (72), Verse 6
[26] Suratul Naml (27), Verse 39
[27] Surat Saba (34), Verses 12, 13
[28] Suratul Hijr (15), Verse 27
[29] Suratul Kahf (18), Verse 50
[30] Safinatul Bihar, vol. 1, pg. 186 (under جن)
[31] al-Kafi, vol. 6, pg. 385, Kitab al-At'imah wa al-Ashribah, Chapter Bab al-Awani, no. 5.
[33] Tafsir-e-Namuna, vol. 25, pg. 154
The link to that article can be found here:
http://www.al-islam....ons_vol2/12.htm
Here is also a great source, tafsir of surah jinn - translated in to english:
http://www.al-islam....akarim-shirazi/
And here some translated narrations from Al-kafi about jinns:
Quote
بَابُ أَنَّ الْجِنَّ يَأْتِيهِمْ فَيَسْأَلُونَهُمْ عَنْ مَعَالِمِ دِينِهِمْ وَ يَتَوَجَّهُونَ فِي أُمُورِهِمْ
The Jinn come to them (the A'immah)
for Religious Instructions and for Settling their Affairs
Hadith 1
بَعْضُ أَصْحٌابِنٌا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ سَعْدٍ الإِسْكَافِ قالَ: أَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلاٌمُ) فِي بَعْضِ مَا أَتَيْتُهُ فَجَعَلَ يَقُولُ: لا تَعْجَلْ حَتَّى حَمِيَتِ الشَّمْسُ عَلَيَّ وَ جَعَلْتُ أَتَتَبَّعُ الأَفْيٌاءَ. فَمَا لَبِثَ أَنْ خَرَجَ عَلَيَّ قَوْمٌ كَأَنَّهُمُ الْجَرَادُ الصُّفْرُ عَلَيْهِمُ الْبُتُوتُ قَدِ انْتَهَكَتْهُمُ الْعِبٌادَةُ. قٌالَ: فَوَ اللٌّهِ لَأَنْسٌانِي مَا كُنْتُ فِيهِ مِنْ حُسْنِ هَيْئَةِ الْقَوْمِ. فَلَمَّا دَخَلْتُ عَلَيْهِ قٌالَ لِي: أَرَانِي قَدْ شَقَقْتُ عَلَيْكَ. قُلْتُ: أَجَلْ وَ اللٌّهِ لَقَدْ أَنْسٌانِي مٌا كُنْتُ فِيهِ قَوْمٌ مَرُّوا بِي لَمْ أَرَ قَوْماً أَحْسَنَ هَيْئَةً مِنْهُمْ فِي زِيِّ رَجُلٍ وَاحِدٍ كَأَنَّ أَلْوانَهُمُ الْجَرادُ الصُّفْرُ قَدِ انْتَهَكَتْهُمُ الْعِبٌادَةُ. فَقٌالَ: يَا سَعْدُ رَأَيْتَهُمْ؟ قُلْتُ: نَعَمْ. قٌالَ: أُولٌئِكَ إِخْوٌانُكَ مِنَ الْجِنِّ. قٌالَ: فَقُلْتُ يَأْتُونَكَ؟ قٌالَ: نَعَمْ يَأْتُـونٌّا يَسْأَلُونا عَـنْ مَعالِمِ دِينِهِمْ وَ حَلاٌلِهِمْ وَ حَرامِهِمْ.
Some of our companions narrated from our people, who have narrated from Muhammad ibn `Ali from Yahya ibn Musawir from Sa`d al-Askaf who said the following: ”On one of my meeting with Abu Ja`far (peace be upon him) when I went to see him, he asked me to wait.
I waited until the sun became very hot on me, thus I tried to follow the shadow to stay away from the sun. Not very long after, a group of people that looked like locusts dressed in large gowns and were very pale and slim due to extensive worshipping, came out from where the Imam was.
Their beautiful sight made me forget my troubles. When I went in the presence of the Imam (peace be upon him) he said, 'I am afraid I caused you hardships.'
I said, 'Yes, it was difficult but by Allah, I forgot everything when I saw them. A group of people passed by the like of whose beauty I had not seen before. They looked like locusts that were pale and slim due to worshipping a great deal.'
The Imam (peace be upon him) said, 'O Sa`d, did you see them?' I said, 'Yes, I saw them.' The Imam (peace be upon him) said, 'They are your brethren from among the Jinn.'
The narrator said, 'I asked the Imam (peace be upon him), 'Do they come to you?' He said, 'Yes, they come to us for religious instructions and to learn the lawful and unlawful matters from us.'”
Hadith 2
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ جَبَلٍ عَنْ أَبِي عَبْدِ اللٌّهِ (عَلَيْهِ السَّلاٌمُ) قٌالَ: كُنٌّا بِبابِهِ فَخَرَجَ عَلَيْنا قَوْمٌ أَشْباهُ الزُّطِّ عَلَيْهِمْ أُزُرٌ وَ أَكْسِيَةٌ فَسَأَلْنا أَبٌا عَبْدِ اللٌّهِ (عَلَيْهِ السَّلاٌمُ) عَنْهُمْ فَقٌالَ: هَؤُلاٌءِ إِخْوَانُكُمْ مِنَ الْجِنِّ
`Ali ibn Muhammad has narrated from Sahl ibn Ziyad from `Ali ibn Hisan from Ibrahim ibn Isma'il from Ibn Jabal, who has said the following:
“On one occasion we were in front of the door of the house of Abu `Abdillah (peace be upon him) when a group of people who looked like Indian gypsies came out wearing loin cloths to cover their bodies. We asked Abu `Abdillah (peace be upon him) about them and he said, 'They were your brethren from among the Jinn.'”
Hadith 3
أَحْمَدُ بْنُ إِدْرِيسَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ ابْنِ فَضٌّالٍ عَنْ بَعْضِ أَصْحابِنا عَنْ سَعْدٍ الإِسْكافِ قالَ: أَتَيْتُ أَبا جَعْفَرٍ (عَلَيْهِ السَّلاٌمُ) أُرِيدُ الإٍذْنَ عَلَيْهِ فَإِذٌا رِحالُ إِبِلٍ عَلَى الْبابِ مَصْفُوفَةٌ وَ إِذٌا الأَصْواتُ قَدِ ارْتَفَعَتْ ثُمَّ خَرَجَ قَوْمٌ مُعْتَمِّينَ بِالْعَمٌائِمِ يُشْبِهُونَ الزُّطَّ. قالَ فَدَخَلْتُ عَلَى أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاٌمُ) فَقُلْتُ: جُعِلْتُ فِداكَ أَبْطَأَ إِذْنُكَ عَلَيَّ الْيَوْمَ وَ رَأَيْتُ قَوْماً خَرَجُوا عَلَيَّ مُعْتَمِّينَ بِالْعَمٌائِمِ فَأَنْكَرْتُهُمْ؟ فَقٌالَ: أَ وَتَدْرِي مَنْ أُولٌئِكَ يا سَعْدُ؟ قٌالَ: قُلْتُ لاٌ! قٌالَ: أُولٌئِكَ إِخْوٌانُكُمْ مِنَ الْجِنِّ يَأْتُونا فَيَسْأَلُونا عَنْ حَلالِهِمْ وَ حَرامِهِمْ وَ مَعالِمِ دِينِهِمْ.
Ahmad ibn Idris and Muhammad ibn Yahya have narrated from al-Hasan ibn `Ali al-Kufi from Ibn al-Faddal from a certain person of our people from Sa`d al-Askaf, who has said the following:
“One time I went to ask for permission to meet Abu Ja`far (peace be upon him). I found saddles of camels lined up in front of the door and heard very loud noises. At this time, a group of people came out who were wearing turbans and looked like those of the Indian gypsies.
I asked Abu Ja`far (peace be upon him) about them saying, 'May Allah take my soul in the service of your cause. Today it took me a long time to receive permission to meet you. I saw a group of people coming out with turbans on that I did not recognize.'
He said, 'Do you know, O Sa`d, who they were?' I replied, 'No, I do not know.' The Imam (peace be upon him) said, 'They were your brethren in religion from among the Jinn. They come to us for religious instructions, to learn the lawful and unlawful matters and the principles of their religion.'”
Hadith 4
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قٌالَ: أَوْصانِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاٌمُ) بِحَوائِجَ لَهُ بِالْمَدِينَةِ فَخَرَجْتُ فَبَيْنا أَنا بَيْنَ فَجِّ الرَّوْحٌاءِ عَلَى راحِلَتِي إِذٌا إِنْسٌانٌ يَلْوِي ثَوْبَهُ. قٌالَ: فَمِلْتُ إِلَيْهِ وَ ظَنَنْتُ أَنَّهُ عَطْشانُ فَناوَلْتُهُ الإِداوَةَ. فَقالَ لِي: لا حاجَةَ لِي بِها وَ ناوَلَنِي كِتاباً طِينُهُ رَطْبٌ. قٌالَ: فَلَمَّا نَظَرْتُ إِلَى الْخَاتَمِ إِذا خَاتَمُ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاٌمُ) فَقُلْتُ: مَتَى عَهْدُكَ بِصَاحِبِ الْكِتابِ؟ قالَ: السَّاعَةَ وَ إِذا فِي الْكِتَابِ أَشْيَاءُ يَأْمُرُنِي بِهَا ثُمَّ الْتَفَتُّ فَإِذا لَيْسَ عِنْدِي أَحَدٌ؟ قٌالَ: ثُمَّ قَدِمَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلاٌمُ) فَلَقِيتُهُ فَقُلْتُ: جُعِلْتُ فِدَاكَ رَجُلٌ أَتانِي بِكِتابِكَ وَ طِينُهُ رَطْبٌ؟ فَقالَ: يَا سَدِيرُ إِنَّ لَنا خَدَماً مِنَ الْجِنِّ فَإِذا أَرَدْنا السُّرْعَةَ بَعَثْناهُمْ. وَ فِي رِوايَةٍ أُخْرَى قالَ: إِنَّ لَنا أَتْبَاعاً مِنَ الْجِنِّ كَما أَنَّ لَنا أَتْباعاً مِنَ الإِنْسِ فَإِذا أَرَدْنا أَمْراً بَعَثْناهُمْ.
Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ibrahim ibn Abu'l Balad from Sadir al-Sayrafi, who has said the following:
“Abu Ja`far (peace be upon him) asked me to help him with a few things in Madina. I left and when I reached Fajj al-Rawha` (name of a place) a man waved to me with his clothes.
The narrator said that I turned to him and I thought he was thirsty. I offered him a cup but he declined saying, 'I do not need it.' He gave me a letter whose ink was not dry yet.
The narrator said that when I looked at it, it had the seal of Abu Ja`far (peace be upon him) on it. I asked him 'When were you in the presence of Abu Ja`far (peace be upon him)?' He said, 'Just now I was in his presence.' In the letter were a few things that he had commanded me to do. When I looked around there was no one with me.”
The narrator then said, 'After this, I went to meet Abu Ja`far (peace be upon him) and said, 'May Allah take my soul in the service of your cause. A man came to me with your letter, the ink of which had not yet dried up.' He said, 'O Sadir, we have servants from among the Jinn. When we need a thing to happen quickly, we send them to do it.'”
Hadith 5
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ جَحْرَشٍ قٌالَ حَدَّثَتْنِي حَكِيمَةُ بِنْتُ مُوسَى قٌالَتْ: رَأَيْتُ الرِّضَا (عَلَيْهِ السَّلامُ) واقِفاً عَلَى بابِ بَيْتِ الْحَطَبِ وَ هُوَ يُناجِي وَ لَسْتُ أَرَى أَحَداً. فَقُلْتُ: يَا سَيِّدِي لِمَنْ تُناجِي؟ فَقالَ: هَذَا عَامِرٌ الزَّهْرائِيُّ أَتَانِي يَسْأَلُنِي وَ يَشْكُو إِلَيَّ. فَقُلْتُ: يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَ كَلامَهُ. فَقالَ: لِي إِنَّكِ إِنْ سَمِعْتِ بِهِ حُمِمْتِ سَنَةً. فَقُلْتُ: يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَهُ. فَقَالَ لِيَ: اسْمَعِي فَاسْتَمَعْتُ فَسَمِعْتُ شِبْهَ الصَّفِيرِ وَ رَكِبَتْنِيَ الْحُمَّى فَحُمِمْتُ سَنَةً.
'Ali ibn Muhammad and Muhammad ibn al-Hasan have narrated from Sahl ibn Ziyad, from the person who he mentioned from Muhammad ibn Jahrash who has said that Hakima, daughter of Musa has said the following:
“Once, I saw ar-Rida (peace be upon him) standing at the door of the firewood room whispering, but I could not see anyone else around him. I asked him, 'My master, who are you talking to?' He said, 'This is 'Amir al-Zahra`i. He has come to ask a few questions and he has certain complaints.'
I then asked, 'My master, I would like to hear his voice.' He said, 'If you hear his voice, then you will have a fever for one year.' I said, 'My master, I would (still) like to hear him.' He said, 'All right then listen.' I listened and I heard something like a whistle. I then felt feverish for one entire year.”
Hadith 6
مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْراهِيمَ بْنِ هاشِمٍ عَنْ عَمْرِو بْنِ عُثْمٌانَ عَنْ إِبْراهِيمَ بْنِ أَيُّوبَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاٌمُ) قٌالَ: بَيْنا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاٌمُ) عَلَى الْمِنْبَرِ إِذْ أَقْبَلَ ثُعْبانٌ مِنْ ناحِيَةِ بابٍ مِنْ أَبْوٌابِ الْمَسْجِدِ فَهَمَّ النٌّاسُ أَنْ يَقْتُلُوهُ فَأَرْسَلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاٌمُ) أَنْ كُفُّوا فَكَفُّوا وَ أَقْبَلَ الثُّعْبٌانُ يَنْسابُ حَتَّى انْتَهَى إِلَى الْمِنْبَرِ فَتَطٌاوَلَ فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاٌمُ) فَأَشٌارَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاٌمُ) إِلَيْهِ أَنْ يَقِفَ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ. وَ لَمٌّا فَرَغَ مِنْ خُطْبَتِهِ أَقْبَلَ عَلَيْهِ فَقالَ: مَنْ أَنْتَ؟ فَقٌالَ: عَمْرُو بْنُ عُثْمانَ خَلِيفَتِكَ عَلَى الْجِنِّ. وَ إِنَّ أَبِي ماتَ وَ أَوْصانِي أَنْ آتِيَكَ فَأَسْتَطْلِعَ رَأْيَكَ وَ قَدْ أَتَيْتُكَ يا أَمِيرَ الْمُؤْمِنِينَ فَما تَأْمُرُنِي بِهِ وَ ما تَرَى؟ فَقٌالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاٌمُ): أُوصِيكَ بِتَقْوَى اللٌّهِ وَ أَنْ تَنْصَرِفَ فَتَقُومَ مَقامَ أَبِيكَ فِي الْجِنِّ فَإِنَّكَ خَلِيفَتِي عَلَيْهِمْ. قٌالَ: فَوَدَّعَ عَمْرٌو أَمِيرَ الْمُؤْمِنِينَ وَ انْصَرَفَ فَهُوَ خَلِيفَتُهُ عَلَى الْجِنِّ. فَقُلْتُ لَهُ: جُعِلْتُ فِداكَ فَيَأْتِيكَ عَمْرٌو وَ ذٌاكَ الْواجِبُ عَلَيْهِ؟ قٌالَ: نَعَمْ.
Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hasan from Ibrahim ibn Hashim from `Amr ibn `Uthman from Ibrahim ibn Ayyub from `Amr ibn Shimr from Jabir from Abu Ja`far (peace be upon him), who had said the following:
“Once when Amir al-Mu'minin `Ali (peace be upon him) was on the pulpit, a serpent entered from one of the doors of the Masjid. The people wanted to kill the serpent however, Amir al-Mu'minin (peace be upon him) asked them to leave the snake alone and thus they left him.
The serpent began to crawl towards the pulpit. He stretched out and saluted Amir al-Mu'minin (peace be upon him). The Imam (peace be upon him) made a gesture to him to wait until the sermon was completed. When the sermon was finished, Imam `Ali came to the snake and said, 'Who are you?'
He said, 'I am `Amr ibn `Uthman, your deputy among the Jinns. My father has died and in his will, he has asked me to come to you and find out your instructions and that is why I am here. What do you command me and instruct me to do?'
Amir al-Mu'minin (peace be upon him) said, 'I ask you to be pious before Allah and go back and act as the successor of your father among the Jinn. I appoint you as my deputy over them.'
The narrator said that `Amr then bid farewell to Amir al-Mu'minin `Ali (peace be upon him) and left as his deputy over the Jinn. I asked the Imam (peace be upon him), 'May Allah take my soul in the service of your cause, does `Amr fulfill the obligation upon him?' He said, 'Yes, he does so.'”
Hadith 7
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنِ النُّعْمانِ بْنِ بَشِيرٍ قالَ كُنْتُ مُزامِلاً لِجابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ فَلَمَّا أَنْ كُنٌّا بِالْمَدِينَةِ دَخَلَ عَلَى أَبِي جَعْفَرٍ (عَلَيهِ السَّلامُ) فَوَدَّعَهُ وَ خَرَجَ مِنْ عِنْدِهِ وَ هُوَ مَسْرُورٌ حَتَّى وَرَدْنا الأَخَيْرِجَةَ أَوَّلَ مَنْزِلٍ نَعْدِلُ مِنْ فَيْدَ إِلَى الْمَدِينَةِ يَوْمَ جُمُعَةٍ فَصَلَّيْنَا الزَّوٌالَ فَلَمٌّا نَهَضَ بِنا الْبَعِيرُ إِذا أَنا بِرَجُلٍ طُوالٍ آدَمَ مَعَهُ كِتابٌ فَناوَلَهُ جَابِراً فَتَناوَلَهُ فَقَبَّلَهُ وَ وَضَعَهُ عَلَى عَيْنَيْهِ وَ إِذا هُوَ مِنْ مُحَمَّدِ بْنِ عَلِيٍّ إِلَى جابِرِ بْنِ يَزِيدَ وَ عَلَيْهِ طِينٌ أَسْوَدُ رَطْبٌ فَقالَ لَهُ: مَتَى عَهْدُكَ بِسَيِّدِي؟ فَقالَ: السّاعَةَ. فَقالَ لَهُ: قَبْلَ الصَّلاةِ أَوْ بَعْدَ الصَّلاةِ؟ فَقالَ: بَعْدَ الصَّلاةِ. فَفَكَّ الْخاتَمَ وَ أَقْبَلَ يَقْرَؤُهُ وَ يَقْبِضُ وَجْهَهُ حَتَّى أَتَى عَلَى آخِرِهِ ثُمَّ أَمْسَكَ الْكِتابَ فَمَا رَأَيْتُهُ ضاحِكاً وَ لا مَسْرُوراً حَتَّى وافَى الْكُوفَةَ فَلَمَّا وافَيْنا الْكُوفَةَ لَيْلاً بِتُّ لَيْلَتِي فَلَمَّا أَصْبَحْتُ أَتَيْتُهُ إِعْظَاماً لَهُ فَوَجَدْتُهُ قَدْ خَرَجَ عَلَيَّ وَ فِي عُنُقِهِ كِعابٌ قَدْ عَلَّقَهَا وَ قَدْ رَكِبَ قَصَبَةً وَ هُوَ يَقُولُ أَجِدُ مَنْصُورَ بْنَ جُمْهُورٍ أَمِيراً غَيْرَ مَأْمُورٍ وَ أَبْياتاً مِنْ نَحْوِ هذَا فَنَظَرَ فِي وَجْهِي وَ نَظَرْتُ فِي وَجْهِهِ فَلَمْ يَقُلْ لِي شَيْئاً وَ لَمْ أَقُلْ لَهُ وَ أَقْبَلْتُ أَبْكِي لِمَا رَأَيْتُهُ وَ اجْتَمَعَ عَلَيَّ وَ عَلَيْهِ الصِّبْيانُ وَ النٌّاسُ وَ جاءَ حَتَّى دَخَلَ الرَّحَبَةَ وَ أَقْبَلَ يَدُورُ مَعَ الصِّبْيانِ وَ النٌّاسُ يَقُولُونَ جُنَّ جابِرُ بْنُ يَزِيدَ جُنَّ فَوَ اللٌّهِ ما مَضَتِ الأَيّامُ حَتَّى وَرَدَ كِتابُ هِشامِ بْنِ عَبْدِ الْمَلِكِ إِلَى والِيهِ أَنِ انْظُرْ رَجُلاً يُقالُ لَهُ جابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ فَاضْرِبْ عُنُقَهُ وَ ابْعَثْ إِلَيَّ بِرَأْسِهِ فَالْتَفَتَ إِلَى جُلَسَائِهِ فَقالَ لَهُمْ: مَنْ جابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ؟ قالُوا: أَصْلَحَكَ اللٌّهُ كانَ رَجُلاً لَهُ عِلْمٌ وَ فَضْلٌ وَ حَدِيثٌ وَ حَجَّ فَجُنَّ وَ هُوَ ذٌا فِي الرَّحَبَةِ مَعَ الصِّبْيانِ عَلَى الْقَصَبِ يَلْعَبُ مَعَهُمْ. قالَ: فَأَشْرَفَ عَلَيْهِ فَإِذا هُوَ مَعَ الصِّبْيانِ يَلْعَبُ عَلَى الْقَصَبِ. فَقالَ: الْحَمْدُ لِلٌّهِ الَّذِي عافانِي مِنْ قَتْلِهِ. قالَ: وَ لَمْ تَمْضِ الأَيَّامُ حَتَّى دَخَلَ مَنْصُورُ بْنُ جُمْهُورٍ الْكُوفَةَ وَ صَنَعَ ما كانَ يَقُولُ جَابِرٌ.
`Ali ibn Muhammad has narrated from Salih ibn Abu Hammad from Muhammad ibn `Urma from Ahmad ibn al-Nadr from al-Nu`man ibn Bashir, who said the following:
“Once, I was accompanying Jabir ibn Yazid al-Ju`fi on a journey. We reached the city of Madina upon which, he went to meet Abu Ja`far (peace be upon him). (After the meeting) he said farewell to the Imam and came out very happy until we arrived to al-`Ukhayraja, the first length of the journey from Fayd to Madinah.
It was a Friday and we said our prayers at noon and when the camel rose to leave, I saw a tall, brownish man with a letter. He gave it to Jabir, who kissed it and placed it over his eyes. It was from Muhammad ibn `Ali al-Baqir (peace be upon them) addressed to Jabir ibn Yazid whose black ink was still wet.
He asked the tall man, 'When were you in the presence of my master?' He said, 'Just now.' He asked, 'Were you in his presence before or after the prayer?' He said, 'I was there after the prayer.' He then opened the seal and began to read the letter and his face began to look strained until he read it to the end. He held the letter and I did not see him laughing or happy until we arrived in Kufah.
I spent my night in Kufah and then in the morning, I went to see Jabir out of respect and I found him coming out to meet me with a large ring made of anklebones around his neck riding on a twig of reeds saying: 'I see Mansur ibn Jumhur, a ruler - but no one obeys him' and other such rhymes.
He looked at me and I looked at him, and he did not say anything to me and I did not say anything to him. I began to weep when I saw him. The children and people gathered around us. He came to ar-Rahba and would go in circles with the children, and people started to say, 'Jabir has gone mad, Jabir has gone insane.'
By Allah, only a few days passed that a letter from Hisham ibn `Abd al-Malik came to the governor to look for a man called Jabir ibn Yazid al-Ju`fi. It said, 'Kill him and send his head to me.'
The governor turned to the people in his court and asked, 'Who is this Jabir ibn Yazid al-Ju`fi?' They replied, 'May Allah grant well being to the governor. Jabir was a man of knowledge, excellence, hadith and Hajj but now he has become insane.
He is there with the children riding on a twig of reeds. He plays with them.' He went to see him and found him playing with the children while riding a twig of reeds. He said, 'Thanks be to Allah for saving me from having to kill him.' The narrator said that within a few days Mansur ibn Jumhur entered Kufah and did to Jabir what he had ordered his commander to perform (kill Jabir).”
Here is a story also translated, from the grand son of shaikh suduq about interaction with a jinn:
http://www.maaref-fo...ncovered/13.htm
"The learned Sheikh ibn Babawayh who is a scholarly man and one of the grandchildren of the great author, Abu-Ja`far Muhammad ibn Babawayh, has written a book on the merits of Imam `Ali. He has bound himself to relate forty Hadiths, each narrated by forty men"
And here is the relevant story, which can be found on page 412
The author of the book says: In the city of Hillah there was a man known for his religiosity and recitation of the Holy Qur’an. The Jinn used to throw stones at him through the windows and tortured him every day in a way life had become hard for him but he had no way to escape from this plight! I saw stone-throwing with my own eyes. To stop the jinn’s’ persecution, the man resorted to supplication, prayers and recitation of the Holy Qur’an but it was useless! He then thought of threatening the jinn’s with `Ali. Hence, turning to them, he said: By God, if you do not stop throwing stones at me, I will seek help from `Ali and complain to him about you! After this, stone-throwing stopped and was not repeated again.
Other then that, i know/believe that jinn can be summoned, but what exactly that entails isnt always that clear. The knowledge to do that is not as hidden as most people think, its actually pretty widely available, even more so here in the west then in the east. You can go in to any book store and look in the "new age" section and find tons of books on how to summon all sorts of jinns written by westerners with a fascination with the occult, and allot of it really does work. However I would never recommend any one to do it, and according to some scholars I believe it is haram. You never know what types of things you are going to be bringing in to your life.
I think that some what covers jinns, on to the second part "the supernatural" - I suppose that could be broken down in to magic and non human/non angel/non jinn creatures, as well as "ghosts".
in regards to magic, it is mentioned in the quran more than once so in that regaurd it exists for sure, but to what extent? That is, what exactly does the magic mentioned in the quran mean. Here is an excellent article written by Shaikh Makaram Shirazi about the subject, and it has been conveniently translated in to english:
Quote
There are numerous opinions regarding the question of 'what is magic' and 'when did it come into existence'? Nevertheless, it is evident that magic has been prevalent amongst people since ancient times, but the exact date of its origin is unknown; in addition, it is also not known as to who was the first person to have brought it into existence.
However, with respect to its meaning and essence, it can be said that magic is a kind of supernatural act which has an impact on men; at times it is a kind of jugglery and sleight of hand, while on other occasions it is just psychological and imaginary.
According to the dictionary, magic has two meanings:
Deception, guile, sleight of hand and legerdemain; and according to the book Qamus al-Lughah, magic means 'to deceive'.
کُلُّ ماَ لَطُفَ وَ دَقَّ.
“All such things, the causes of which are invisible and mysterious.”
In Raghib's book al-Mufradat, which is devoted to analysing words appearing in the Qur`an, three meanings have been mentioned for it:
a. Deception and imaginations, which are devoid of reality - like sleight of hand.
b. Attracting the Satans by special means and seeking assistance from them.
And there is another meaning that some have been given to imagine and that is: It is possible to transform the essence and form of people or entities by certain means; for example, transforming man by means of it, into an animal. However, this kind is nothing more than mere fancy, and without an iota of reality.[193]
Studying the 51 instances of the usage of the word سحر (magic) and its derivatives in the chapters of the Noble Qur`an, such as Taha, Shu'ara, Yunus, A'raf, etc., in connection with the stories of the prophets Musa (a.s.), 'Isa (a.s.) and the Noble Prophet (S.), we conclude that magic, according to the Qur`an, can be classified into two categories:
Those instances wherein the objective is deception, jugglery, sleight of hand and legerdemain and possesses no reality, as we read:
{ فَإِِذاَ حِبَالُهُمْ وَ عِصِيُّهُم يُخَيَّلُ إِِلَيهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَـى }
“Then lo! their cords and their rods– it was imaged to him on account of their magic as if they were running.”[194]
Another verse says:
{ فَلَمَّا أَلْقَوا سَحَرُوا أََعيُنَ النَّاسِ وَ اسْتَرْهَبُوهُمْ }
“So when they cast, they deceived the people's eyes and frightened them, and they produced a
mighty enchantment.”[195]
From these verses it can be ascertained that magic does not possess any reality such that it could exert control over things, and leave an impact and influence upon them. Rather, it is jugglery of the magicians that gives the impression of magic.
From some of the verses of the Qur`an it can be inferred that certain kinds of magic do yield an influence, such as this verse, which says:
{ فَيَتَعَلَّمُونَ مِنْهُماَ ماَ يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ }
“Even then men learned from these two, magic by which they might cause a separation between a man and his wife.”[196]
Another verse of the Qur`an says that they learned things that were detrimental to them and not at all beneficial.
{ وَ يَتَعَلَّمُونَ ماَ يَضُرُّهُمْ وَ لاَ يَنْفَعُهُمْ }
“And they learned what harmed them and did not profit them.”[197]
But, are the effects of magic purely psychological or can it possess a physical impact too? The above verses possess no allusion to this, and hence some are of the opinion that the effects of magic are purely psychological in nature.
At this juncture it is essential to mention another point: It appears that a considerable portion of magic was enacted by making use of certain physical and chemical properties, and performed with the intention of defrauding simple-minded people.
For example, we read in history that the magicians of the time of Musa (a.s.) used to place some special chemical substances within their cords and staffs (possibly mercury or some like substance) which, as a result of sunshine or under the influence of a heating apparatus that they had devised under them, would come out in motion and the spectators would be given to imagine that they had come to life. Such kinds of sorcery, even in our times, are not rare.
Magic, In The Eyes of Islam
In this regard, all the Islamic jurists have declared the learning and practicing of magic to be prohibited.
Furthermore, we present some traditions that have been narrated from the Imams (a.s.) and which have been reported in authentic books.
Imam 'Ali (a.s.) says:
مَنْ تَعَلَّمَ شَيئاً مِنَ السِّحْرِ قَليلاً أَو کَثِيراً فَقَدْ کَفَرَ وَ کاَنَ آخِرُ عَهْدِهِ بِرَبِّهِ.
“One who learns magic, less or more, has become an infidel and his association with Allah (s.w.t.) s completely severed.”[198]
However, as we have mentioned, if it is for the purpose of nullifying the sorcery of the sorcerers, then there is no harm in it. Rather, at times, on the basis of general obligation (wajib kifa`i) some individuals must necessarily learn it so that they can nullify the sorcery of a false claimant (to prophethood), should he desire to mislead the people by means of sorcery, and thus lay bare his lies and false claims. And testifying to this is a tradition of Imam as-Sadiq (a.s.), which states that one of the magicians, who used to take money for performing his magic, approached the Imam (a.s.) and said: Sorcery had been my profession; I would take money for it and in this manner managed to meet the expenses of my life. I even performed the Hajj by means of this income, however now I have abandoned it and have repented. Is there a way for me to achieve deliverance? The Imam (a.s.) replied: Open the knots of magic but do not tie the knots of sorcery.[199]
From this tradition it can be inferred that it is permissible to learn and practice magic if it is for the purpose of nullifying the (evil) effects of magic.[200]
Notes:
[193] al-Mufradat of Raghib (سحر)
[194] Surat Taha (20), Verse 66
[195] Suratul A'raf (7), Verse 116
[196] Suratul Baqarah (2), Verse 102
[197] Ibid.
[198] Wasa`il ash-Shi'a, Chapter 25 from the chapters of Ma Yuktasabu bihi, no. 7
[199] Wasa`il ash-Shi'a, Chapter 25 from the chapters of Ma Yuktasabu bihi, no. 1
[200] Tafsir-e-Namuna, vol. 1, pg. 377
And here (i will not quote every thing because of the length) you can find a number of narrations about magic being forbiden, and its punishment:
http://www.al-islam....complete/36.htm
Other then that there exists in our own circles some thing called Ilm al Jafr, which I don't want to go in to the details about because of length/time, however based on some books I have about Jafr and how it is done, it almost seems to be like some sort of magic, and Jafr in fact does work, but the origins of the practical aspects (how to actually do it and what doing it entails) are not clear, and they are often attributed to Jabr ibn Hayyan, but there seem to be no actual historical sources for this that can be traced authentically.
The last thing would be non human/non angel/non jinn creatures - monsters or ghosts or other strange creatures.
According to narrations there are all sorts of things which exist in this universe, including creatures that live on other planets, what exactly those are, the narrations are not clear on their description, only that they do exist, for example we have a narration from the prophet
which states that there exisists on other worlds creations who move around and live similar to us and go to markets as well, but we are unaware of them and they are unaware of us. I am sure also that there are creatures aside from jinns on this earth that we are unaware of as well.As far as "monsters" go, like vampires, Frankenstein etc, i don't believe in the existance of these creatures as portrayed by books and movies. In fact I human beings are real and they are more monstrous then any vampire/Frankenstein or what ever - look at the horrible things that they do.
The last supernatural category id guess would be ghosts, and that is mostly a subject about how much interaction can people have with this world when they die. When people die they go to barzakh, but barzakh is different things for different people. Its a very long and in depth subject, so I don't want to get in to the explicit details of it but for those who are interested, i suggest that they read this:
http://www.ziyaraat....ilulAakhira.pdf
But in any case here is what Shaikh Abbas Qummi wrote in Manazitul Akhira regarding the body of people when they are in barzakh, the description seems to be very much like the way ghosts are described in movies/books/t.v
Quote
Barzakh is also called a corporeal or a non-material world (Alame
Misali) because somewhat it seems like this world, but its nature and
matter is totally different. After we die the other world seems quite vast
when compared to this world, and this world can be compared to the
womb of the mother. In the same manner the body of a human in
Barzakh will be the likeness of the one in this world. It means that in
Barzakh the physical components of a man will be the same as in this
world, but will be independent of matter. In fact it will be more pleasant
and lighter (Lateef) than air, and will be transparent. Imam Ja’far-as-
Sadiq (a.s.) says,
لَوْ رَاَيْتَه لَقُلْتَ هُوَ هُوَ.
“If you look at the corporeal/imaginable body (Badane Misali, in
Barzakh), you will say that it the same one (as in this world).”
If one looks at one’s dead father in a dream, he will surely say that
his appearance and bodily components were the same as when he was
alive. But the reality is that his body and matter lie buried in the grave.
The eyes remain the same but devoid of the shortage of sight that may
necessitate the wearing of spectacles. The other bodily parts also do not
become exhausted or weak, the teeth do not fall off, and a believer
rejoices in eternal youth, while a non-believer suffers the impediments of
old age, which act as Allah’s chastisement. Philosophers and thinkers
compare this body (in Barzakh) to the image in a mirror, but with two
differences:
(1) The Corporeal Body (Badane Misali) is firm and free, and
independent of the mirror, and
(2) It is intelligent, wise, and understanding as against the image in
the mirror. It can also be compared to a dream in which we travel from
one place to another in the twinkle of an eye. In Barzakh the body
consumes variety of food and drinks, and hears the music, the likeness of
which cannot be found in this world. The spirit (Rooh) also rejoices in the pleasures alongwith the corporeal body. In fact the food and drinks of
that world are more tasty and free from material dirt and uncleanness as
stated in traditions (Ahadees). One thing gets converted to another
according to the wish of the believer. Plums turn into grapes, and grapes
into any other fruit, as will be discussed in the incident of Hazrat Hamza
So looking at this we see that the body of a person in barzakh is pretty much as we see ghosts in movies, but the question is can these ghosts interact with us? The souls/bodies of people go to two places while they are in barzakh - Wadi al Barahoot - (which is a valley in yemen) is the place of evil bodies/souls and then there is Wadi al Salam (which is in najaf) which is the place of the good bodies/souls. So the question is can they leave these places to interact with people? In dreams it seems to be possible and many people have witnessed that.
It is also possible to force the soul/barzakhi body of a person to come and speak to you, and this is mentioned by various scholars, and the methods to do so are available in certain texts, although this type of knowledge from what I see doesnt seem to be from ahlulbayt, and there is ishkaal (differnce) among the scholars on weather this is halal or not, Shaikh Tusi from what I understand stated that it is haram. Here is a story you can hear from Sayed Mehdi Modarrasi about resurrecting a body/soul that happened during the time of Ayatullah Mirza Hassan Shirazi:
(starts at about 35 seconds)
and continues here:
So its possible in dreams, its possible to bring them back to speak to them in certain places- however is it possible for them to move around freely in the earth and haunt areas/houses etc?
I havnt seen any actual narrations about that my self, but aperently there are some scholars (notably shaikh jawadi amuli) who i have heard say that this does happen and it is because these spirits have some very troubled things going on with their soul or some thing like that. I do not know how accurate this is according to narrations, but there was a brother (a scholar him self) mentioning it and saying he heard it in a series of lectures from Shaikh Amuli, it was in an english language segment where the brother was answering questions about ghosts, and it was on youtube, it was an episode from a web show or some thing, i think it was called 24th hour or some thing like that. I am sure it was posted on the forum before.
Any ways, that basically sums up what I think about the subject. I have personally not had any interaction with these things (that I know of).
4) My guiltiest pleasure would probably be my love for brownies- I just cant help my self, especially if they are double fudge with walnuts, but only the home made kind, or the ones from good bakeries, not the cheap 0.99 stuff.
5) I know this seems like a cop out, but I actually did think about this for a while, and I don't think there really is any thing I do that no body else does. I'm a pretty ordinary/regular person.
6) This is a tough one .. there are so many choices, so many scum bags in history to chose from. Its like those lays potato chips adds.. you cant limit it to just one. The name that kept popping up in my head though was Qunfudh (la). So I suppose I would chose him. I would make sure i broke his rib,and give him a stab in the chest. When he would be wounded and unable to fight, I would lash him to death, so that way he gets the same treatment he gave to our beloved fatimah
.7) There are so many things.. but at the end of the day I believe it would come down to two things-
1- Our belief in limited free will, and a purpose for creation - instead of pre-destination (which is what jews, christians, hindus, sunnis etc belief), and instead of what secularists/atheists believe - that there is no purpose at all. Shia Islam gives the most logical explanation of creation and existance
2- The second would be our extreme stance towards justice and our zero tolerance towards oppressors, which does not exisit in other ideologies. Christianity and Judiasm believe in the killing of innocent people to justify means (which is mentioned in the old and new testament), Sunnis believe that Oppressive rulers should still be obeyed etc. Shia Islam is against all these things and its made clear in our narrations, we have no tolerance for it what so ever.
8) When Mowla Ali
was a toddler he crushed a snake with his hand, and so his mother called him Haidar, becaus he was like a lion in his bravery and strength.When he was an adult he used to say to people Allah has created me the perfect height, I am not too tall or too short, so that when I meet the enemies of Allah on the battlefield, if the are tall I can cut their legs, and if they are short I can take their head.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً
O you who believe! when you consult the Messenger, then offer something in charity before your consultation (58:12)
Mowla Ali
has the blessed status to be the only person to ever perform this Quranic command. This Aya came down and it became a commandment for the people the first and only person to give charity and then consult with the Prophet because of this verse was Mowla Ali and then after that this verse was abrogated, and it was no longer wajib on the people to follow it. So Mowla Ali used to say tha the carried the burden of the entire ummah- being the only person to follow this quranic ayah, and this was a great blessing and honor given to him by Allah.9) What does it mean to be successful? If it means to over throw the monarchy, what should it be replaced with?
In my opinion another shia theocracy, similar to what is in place in Iran would be a great success. I can't really think of another system that would be considered a success from a religious perspective. I know there are people who disagree with me, many people in fact, but all internal problems with the Iranian government aside, does any one really believe the revolution was not a success, and that in general having a shia theocracy (regardless of the details of the government) has not been a great success for both Iran and shias world wide?
The only way this can be achieved is with great sacrifices- just like in Iran. According to the CIA report the shah tortured to death over 300,000 people, and this is not including many of the executions and massacres that took place prior to the revolution.
What the bahrainis (and every one else) need to understand is that power in a country ultimately lays in the hands of the people, if the population wants some thing in a country, its only a matter of time before they get it, but the sacrifices will be great.
10) Marriage. People hit puberty at around 13 years old (for boys) 10 or so for girls. Does our backwards/ignorant society really believe that these boys and girls are going to stay away from haram till they reach the age of 27 or so (pretty much average age for marriage these days)?
You expect a young man to stay away from sin for 14 years?
This is oppression, on young men and women. The mentality of the society needs to change ASAP.
I actually saw a speaker at a masjid telling people not to get their children married till they are around 30 or so.
If this doesnt change soon, i fore see this as the being the thing that ultimately destroys this generation and the future ones.
