Jump to content


Advanced Members
  • Content count

  • Joined

  • Last visited


About IbnMariam

  • Rank

Previous Fields

  • Gender
  1. Don't focus on Hijab for spouse selection?

    No, you're not. Six years ago, I used to think it was just me and a minority of my friends, but it has turned out there are many brothers who are looking for wives with a standard of covering more conservative and old-school. Just ignore the silly comments.
  2. (1) That's neither what I said nor what I meant, although I do believe this. (2) Rasoolallah (s) said this. I'm sure you're aware of hadith al-thaqalayn, it's a mu'tabar hadith in your books too. (3) I literally just answered this with "No, it does not", and then gave an explanation as to why your understanding of the variant readings is incorrect, which you completely ignored. The whole point is to show the very foundation by which you argued that the Qur'an demonstrates sunnism as true, and shiism is false, as per your original post, crumbles under basic scrutiny. I believe your points have been deconstructed for anybody who they would otherwise confuse and misguide, and so I have no further interest in discussing this with you.
  3. I made a mistake here, but the point and everything else still stands.
  4. The long list of differences I just posted the link to between Shu'bah and Hafs demonstrates this to be untrue. There are differences in meaning in several cases. If you look at it objectively, they shouldn't even differ on a single letter if they both took from the same reciter. Of course, these differences are simply down to human error, but this goes back to the point of the true qira'ah needing an infallible imam in every age to preserve it. Without one, these human errors can not be rectified and the proper reading is irreversibly lost.
  5. I'm not going to keep repeating myself and going in circles. This is now twice you've ignored my point on the importance of taking Islam as a whole. No, it does not. I think you're confused. You keep saying that the variant readings are all undoubtedly legitimate modes of revelation by Allah, despite several holes in this argument which I have already pointed out but will do so one last time, after this I won't bother as it would be clear everything is going in one eye and coming out of the other. Even if you take the Sunni position that the Qur'an was revealed in seven modes, these readings are not those seven. There are more than seven readings. Some of these readings are variations in transmission from the same reciter. For example (only one of many!): http://live.islamweb.net/quran_list/shuaba/s2.pdf, 2:222, Hafs has it as تطهرن, Shu'bah has it as يطهرن, they didn't take from different tabi'een or sahaba, they both transmitted from Aasim! Are you going to claim their differences in transmission are both revelation from Allah? Nonsense! Even if you posit that these differences in wording do not change the meaning (and this is incorrect anyway, but for argument's sake), to be consistent you would have to conclude that there is no problem with omitting or changing words in the Qur'an as long as the meaning stays the same, and that reciting any modification of an ayah in your salat is acceptable as long as the meaning stays roughly the same. Just look at this long list of differences between Hafs and Shu'bah http://www.mobile4arab.com/vb/showthread.php?t=86338. Changes in pronunciation. Changes in wording. Omissions, or arguably additions of words. You're telling me that all these differences, despite them taking from the same reciter, are divinely inspired? If you say yes, then surely you are deaf, dumb, and blind to the truth. Guidance from Allah is not with the Qur'an alone, it is with the Qur'an and the Ahlulbayt together, the two weighty things. The Qur'an is with the Ahlulbayt, and the Ahlulbayt is with the Qur'an.
  6. What if God was fictitious?

    Oh lord, here we go again
  7. 1- If you don't want to bring in the hadith, then you are left with 14 variants of the qur'an available today (although > 99% consistent across), and you have no way of telling me which one is the correct one. 2- Well then you are a layman who can not honestly judge the different sects as you don't know the ABCs of hadith. 3- Which one? How does a neutral muslim with no understanding of the hadith tell me which of the variations is the correct one? This is silly. 1st question: As for my understanding of this verse, it is whatever the Ahlulbayt tell me, I have not seen the tafseer of this verse. In any case, I think you're trying to say that this verse means the qur'an is preserved down to the letter, well then I believe this to be true regardless of the verse, it is with the imam (ajf). I ask you, bearing in mind points 1, 2 and 3, how do you believe this to be true in light of the fact there are 14 variations with contradictions in wording and meaning between them? As a Shi'i, I have an answer to this. A Sunni or a new convert of no denomination has no answer for this. 2nd question: Yes, I am aware. I noticed you used the word slight again. Like I said before, you know it's a problem and you want to minimise the significance of it, this is just a form of burying your head in the sand. Your problem is that you can't just look at any one given issue in Islam on its own. You have to take everything as a whole to build a holistic and coherent picture of Islam that doesn't contradict itself all over the place. Succession to the prophet, our understanding of the companions and events after the prophet's death, the obligatory pledge of allegiance to an imam/khalifa in every age, the qur'an, the significance of the Ahlulbayt, and so on. Your stance of trying to suggest that a neutral muslim who converts solely because of what he reads in the qur'an would be compelled to choose sunnism is full of holes and nonsensical.
  8. What if God was fictitious?

    Forgive me and correct me if I'm wrong, but it sounds like you've made your mind up. There are several compelling arguments for the existence of God, life makes no sense without God and would be nothing but a game of hedonism where every means is fair game no matter how sadistic, where tyrants can die without facing punishment, and the severely disabled from birth who suffer for decades are not compensated. In such a hypothetical world, what's the problem with having wrong beliefs? At the end of the day, we're all essentially a large composition of chemicals, the behaviour of which is physically pre-determined , and my consciousness and free-will is an illusion, right? There is no need to explain these arguments. Every individual of normal intellect who is honest with themself, who thinks about the world around them and considers the purpose of this life, will undoubtedly come to the conclusions that these arguments which challenge the existence of God are absurd, that God does exist, and that we are to seek guidance from God. Yes, when you initially see all these questions and arguments against God, it can throw you off and make you question your beliefs, but truly scrutinise all these arguments and you realise they make as much sense as 1+1 = 7 (ie none).
  9. I've gone over my post and I do think there are some parts I may be mistaken on or should retract, I've highlighted them/made a note. having looked over your original post, I would say the conclusions you have come to are dependent on circular logic. Your post is reliant on the assumption that Sunni ideology is correct and that shiism is false. E.g. You assume that Allah revealed the qur'an upon seven ahruf. There is also an assumption (perhaps unknowingly) that the 12 imams are not divinely guided individuals who represent Allah. Without these biased assumptions, your argument against shiism makes no sense.
  10. Preface: I am a layman and what I say is not representative of my school, this is just my current understanding of the issue: Let me flip the question: which of the contradictory qira'at do you believe is the correct one? I think you know there are contradictions between them, and deep down you haven't reconciled this with your belief that the qur'an is fully preserved, hence your use of the word "slight" in attempt to minimise the significance of this problem. The shi'i view is that the qur'an was revealed in one harf. The Sunni view is that the qur'an was revealed in seven ahruf, and Uthman preserved one of them while burning the other 6. The qira'at are simply variations in transmission of that one preserved harf over centuries. Some will try to argue that a harf and a qira'ah are synonymous, but this is easily disproven as there are more than 7 qira'at available regardless of the chains they came through, and in the Sunni view, Uthman supposedly burnt the rest of the ahruf anyway so they wouldn't be available for transmission. Sunni scholars have also generally come to the conclusion that the terms harf and qira'ah are not synonymous. The reality is that today, despite them being consistent across most verses, the multiple qira'at contradict each other over a number of verses, the differences are not just "variations in recitation or style". These differences are in phrasing that leads to contradictory meanings. The Sunni worldview has a problem here, there is no way of telling which of these qira'at is the correct one or whether the correct reading for each verse is spread among them. Supposedly seven of the readings come through sahih chains, so how can you tell correctly among them? A Sunni has no way, in accordance with his own school's understanding, of assuming the correctness of a given reading among the differing versions. So when you recite a long surah, of which the readings contradict on particular verses, you have no mandate to read any of them. As for us Shi'a, ironically, we have a divinely sanctioned mandate in a hadith (Al-Kafi) from Al-Imam Al-Sadiq (as) to read from these readings: "read as the people read" (ie the readings that are recited among the general muslims). محمد بن يحيى، عن محمد بن الحسين، عن عبد الرحمن بن أبي هاشم، عن سالم بن سلمة قال: قرأ رجل على أبي عبد الله (عليه السلام) وأنا أستمع حروفا من القرآن ليس على ما يقرؤها الناس، فقال أبو عبد الله (عليه السلام): كف عن هذه القراءة اقرأ كما يقرأ الناس حتى يقوم القائم فإذا قام القائم (عليه السلام) قرأ كتاب الله عز وجل على حده وأخرج المصحف الذي كتبه علي (عليه السلام) وقال: أخرجه علي (عليه السلام) إلى الناس حين فرغ منه وكتبه فقال لهم: هذا كتاب الله عز وجل كما أنزله [الله] على محمد (صلى الله عليه وآله) وقد جمعته من اللوحين فقالوا: هو ذا عندنا مصحف جامع فيه القرآن لا حاجة لنا فيه، فقال أما والله ما ترونه بعد يومكم هذا أبدا، إنما كان علي أن أخبركم حين جمعته لتقرؤوه You might counter this by saying people in glass houses shouldn't throw stones, but then you've misunderstood what's being said here. The point is that Sunnis don't have a line of reasoning to even suggest that the one, true qira'ah is preserved in any place or with any person. An intellectually honest Sunni has to admit to himself that his school and it's literature, in conjuction with the qira'at that are available today, forces him to conclude that the true reading of the qur'an is irreversibly lost. In contrast, we are not forced into such a hopeless conclusion, we have an infallible imam who it resides with who shall restore it upon his return, and in the meantime, we are to obey our imam's instruction. While not exhaustive, our hadith collections contain many of the verses in their true reading. As for your argument that you are on truth and we are not, your argument concerning the qur'an does not take away the facts: Ali's (as) designation as successor to the prophet is as clear as daylight. Adalat al-sahaba is a fundamental idea to Sunni thought that crumbles the moment you think about A'isha and Mu'awiya's actions towards Ali (as). The pledge of allegiance is wajib on every muslim, yet you can not tell us whom this pledge is made to today. There are 12 imams, yet you can not tell us who they are.
  11. This just isn't true. You want it to be, but that doesn't make it so.
  12. Some will, some won't. This forum isn't representative of the male shi'a population. Don't be disheartened if you get a bunch of answers you won't like to read.
  13. Post- Hawzah ilmiyyah

    Build yourself up financially first. There are so many who head off to hawza when they’re young and haven’t got any money, make nothing while they’re there, realise it’s not for them (for a wide variety of reasons), and the following years are an uphill battle because they don’t have a degree, gap in their CV etc. Going now could seriously narrow your options over the next decade to 15 years. If you’re so passionate about learning the religion, we live in a unique age of information where so many of our books are online. I know a few people who would go for a few weeks/months during their holidays while studying. Try finding out if this is an option for you, perhaps it would be beneficial to see what it’s like first before committing long term. Some people go to hawza and find it’s not what they expected.
  14. Qualifications for Muttah Marriage.

    His school may not endorse mut'ah but that doesn't make it haram in reality. If by some off chance he'd accept it (not completely unheard of for a sunni, some individuals do), then it is an option for him. @Ali0007
  15. What's really frustrating is that you're the umpteenth person in this thread who has posted like this. (1)Please construct a proper argument through specified ahadith and verses. (2) Please substantiate this statement, give me the examples, source them etc Show how they prove the principles of taqlid (3) Please elaborate... (4) please show me where the early ulama spoke of taqlid as we know it today. I will genuinely appreciate it very much if you can show that they believed in the same ruleset (5) strawman, and if you're not certain that taqlid is the correct way to fulfill your obligation of obedience to the imam, then you don't actually believe in it, you've just accepted it on a whim