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Qa'im

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Qa'im last won the day on September 22

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About Qa'im

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    The Hadith Guy.

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  1. Urgent Dua for Burma

    Facebook event: https://www.facebook.com/events/1878051192224089/?acontext={"ref"%3A"3"%2C"ref_newsfeed_story_type"%3A"regular"%2C"feed_story_type"%3A"117"%2C"action_history"%3A"null"}
  2. Allah knows best. The Quran subtly uses both calendars in Surat al-Kahf verse 25 when it says that the Sleepers of the Cave slept for "300 years plus 9" instead of just "309 years". This may be because 300 solar years = 309 lunar years. It's noteworthy that the Persians also used a solar calendar where there were 365 days in a year.
  3. I am a convert to Shiism from Sunnism, but my conversion took place about 9 years ago, and so it is difficult for me to get back into the mindset of what initially brought me over, as I have matured and developed so much throughout the years. In Islam in general, I liked that it was a sophisticated, full-circle, holistic, and comprehensive worldview and way of life. It never leaves one without guidance, on nearly every aspect of one's life, from the mundane to the complex. How to make the best out of life and society is all delineated in a relatively clear and consistent way. Some may find that constricting, but I think order is the highest function of human life, in that our minds incline towards Order (categorization, systematization, theorization, discipline, cleanliness, organization, language, and logic). These are some of man's highest expressions, and we feel dissatisfied with confusion, disorganization, and laziness. Ethics is but a branch of aesthetics, and in order and symmetry we find beauty and peace. Despite its vast complexity, Islam appealed to every part of the world, and was practiced closely and consistently for many centuries, which suggests that the regimen it brings is constructed to fit human nature and human convention. It is a robust tradition in a world that is constantly changing to the whims of the masses and the market. I can't fathom something like that being fabricated by one man or a group of men, because that would require superhuman foresight and clairvoyance. There is also an insistence on preserving the teachings as they are, so this was not a religion that was founded by accident over a long period of time by many different influences, this was truly (in its essence) the teaching of one man, who saw the completion of his religion in his lifetime, over a 23 year period. In Shiism I found myself drawn to the men and women who were able to manifest those highest principles of Islam in their wisdom, nobility, chivalry, modesty, eloquence, discipline, mercy, justice, bravery, devotion, self-reflection, and countless other qualities. They truly were the Speaking Quran. But they were not only teachers who talked the talk, but actually walked the walk. They suffered in indescribable ways, by murder, imprisonment, exile, robbery, the loss of friends and relatives; but in the midst of that suffering, they maintained their composure and their humanity, and kept to the virtues that they espoused. Most of us just give up and retire if we are insulted or mildly threatened, but they encountered incredible hardship and remained moving forward until their martyrdoms. Their lives were not recorded by anonymous authors decades or centuries after the fact; they were surrounded by thousands of students that documented their lives and were dazzled by their character. They taught me that love is paired with suffering, that intelligence is paired with humility, that words are paired with beauty (in calligraphy, in eloquence, in poetry, in scripture), that justice is paired with mercy, that hardship is paired with purification, that hope is paired with fear; and you see these tropes consistently throughout all of our books and the lives of the ma`sumeen. Outside of the overstated scientific miracles of the Quran, I found that it was a very precise and mathematical work with incredible depth. Every stroke carries meaning, and the smallest change of vowels or words can ruin the entire structure of the book. Maybe Arabic is not your mother tongue, but if you understand Arabic, I suggest you take a chapter of the Quran, then compare it to a chapter from the Arabic Bible, or an Arabic newspaper article. I have tested this with non-Arabic non-Muslim speakers and even they can distinguish the Quran from these other writings just by listening to them all read plainly. Sunni speakers like Nouman Ali Khan have a lot of interesting videos in English on the Quran's literary structure, but one simple example that I am very impressed by is the chiastic ring-composition of Surat al-Baqara, or the amount of times certain words are used: Beyond that, the Quran's focus on ethical lessons through rhyming stories makes it very memorable, practical, and appealing to our minds (Jungian psychology and Joseph Campbell's monomyth), and this is often more effective than the Bible's structure, which focuses much more on detail, names and places, genealogy, and chronology. The Quran has a timeless element to it. The prophecy that Muhammad (s) claimed for himself was that he was the fulfillment of Deuteronomy 18:18 - that is to say, he was the Prophet Like Unto Moses - and there were many uncontrollable circumstances in his life that made him similar to Moses. They were both raised in aristocratic homes rather than their parental home, they both attained prophethood at 40, they were both forced to flee from their homeland, they were both law-givers, they both took part in combat against polytheists, they were both were accepted by their respective peoples, they both achieved victory in this world, and they both had an "Aaron" - who was their eloquent, blood-related vizier, and the father of their descendants. There are many other biblical prophecies that came long before the Prophet which seem to indicate the events of his life, Isaiah 42 is a prominent one, which speaks of the coming of a man who will guide Arabia from polytheism. The Prophet described the signs of the End Times with a spooky level of precision: https://www.youtube.com/watch?v=d8JQqXf-Jv8 Our books were written during the times of the Imams, often under their approval and supervision, and so there are strong historiographical arguments that our sources truly reflect what the Imams espoused. This includes the many miracles attributed to them. This is in contrast to many other religions, where myth develops long after the historical figures have perished. The qualities of the enemies of the Ahl al-Bayt are often in stark contrast to them. While the Imams walked the walk, they had foes that were, even according to neutral sources, conceited, gluttonous, cunning, selfish, corrupt, degenerate, and scared of everything. A good exercise is to look at the life of Imam Ali, and then look at the lives of those who fought them - look at any sources you'd like on either, and you'll still see what true belief and true hypocrisy does to a person. If Imam Ali was the chief student of Muhammad (s), who was with him from the beginning of the message till the end, then I too want to follow Muhammad (s), because Ali (as) had all of the characteristics that I want in myself, and even his detractors could not find a single aspect of his personality to criticize.
  4. WS, They are Fudayl b. Yassaar and Mu`alla b. Khunays.
  5. Devolution

    A few reasons why the garden of Adam was not the same as the Jannah of the Hereafter: 1. Once you enter Jannah, you cannot leave, but Adam left. 2. There is no lying in Jannah (Surat Naba'), but Iblees lied about the tree. 3. There is nothing haram in Jannah, but Allah forbade the fruit of that tree. 4. There are no sins or mistakes in Jannah, but Adam disobeyed Allah. So it's not the same Jannah. Adam's fall does not have to be a physical fall from a high place to the earth, because Jannah is not in the clouds or in space. Rather it was a spiritual fall, and Allah knows best.
  6. The narrations above indicate that the uncleanliness is any form of doubt in Allah. Meaning, the Ahl al-Bayt do not have doubts about their religion, and always choose to do good, without the influence of Satan (15:40). Remember that the verse uses the word "yureed", from the word "irada", meaning will or wish. Allah's irada in the Quran is that which He does and enacts right away without any need for contemplation or planning. So in 33:33, Allah says that He is actively staving off all doubts from the Ahl al-Bayt and purifying them thoroughly. Don't forget brother Who it was that caused them to have a pure birth, it was their Lord and Sustainer. This verse is saying that Allah is constantly warding off evil and doubt from the Ahlul Bayt, for whenever Allah wills (irada) a thing, He merely says to it "be" and it is. The verse expresses a constant willingness of Allah to stave off all doubt so long that they exist.
  7. Wa iyyakum brother, There may be several reasons why there are multiple interpretations to a single verse: 1. Perhaps the hadiths are really saying the same thing. Two hadiths may appear contradictory, but they may be reconcilable. 2. Every verse has an exoteric (thahiri) understanding and an esoteric (batini) understanding. There are potentially multiple layers to a single verse or even a single hadith. 3. Every ayah also has a deeper principle that the Imams applied to their times. For example, look at the last verse of the Fatiha, "The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray." (1:7) In a hadith of Imam ar-Rida, he explains that the maghdubi alayhim are those who know the truth but reject it, while the dhaleen are those who are ignorant of the truth. This is the principle. In other hadiths, the ma`sumeen applied this principle to certain groups: the Christians were the dhaleen, and the Jews were the maghdubi alayhim. Or, the `amma (commoner Muslims) were the dhaleen, and the nawasib (haters of Ahl al-Bayt and their Shi`a) were the maghdubi alayhim. So sometimes the Imams applied the Quran to individuals or groups that came about after the Prophet (s), because the Quran is a living text. 4. There are discrepancies in hadith, and human error on the part of the transmitters. Tafsir Noor al-Thaqalayn is a comprehensive book that tries to collect most hadiths that pertain to an ayah. Not every hadith, nor every book that it pulls from, is necessarily the most reliable.
  8. The link has been updated with the 4 new surahs and the tafsir of 33:33 http://www.iqraonline.net/translations/tafsir-noor-thaqalayn/
  9. Wa alaykum as-salaam. You'll find taqiyya used a lot in Hurr al-`Amuli's Wasa'il ash-Shi`a, and this may be because he used it as a hermeneutical tool to sift out narrations that contradicted the general Shii consensus (shadh ahadith). He mostly didn't use a rijal approach to tackle shadh traditions. Though even those who use rijal will say that they do not outright deny narrations, but that they weaken them and put them aside, and leave them to Allah. Anyway, in my experience, many narrations that are declared taqiyya can be reconciled in some way with the consensus. Sometimes, it can be called tawriya rather than taqiyya, which are double entendres - the Imams crafted their words carefully. There are many narrations where the Imams essentially admit to doing taqiyya, and there are cases were taqiyya/tawriyya are quite clear (for example, narrations that praise the first two). The narration in the original post is really emphasizing that we should not flat out deny a narration, reject it, make fun of it, etc. but that we should have some precaution when approaching the tradition.
  10. The Caliph al-Ma'mun said to Imam ar-Rida [a], "I testify that you are truly the son of the Messenger of Allah. Tell me about the meaning of Allah's words regarding Abraham [a], ‘When the night covered him over, he saw a star. He said, 'This is my Lord'.’” (6:76) Imam ar-Rida [a] replied, "Verily, Abraham [a] had to deal with three groups: one group worshiped Venus, another group worshiped the moon, and the third group worshiped the sun. This happened when he left his underground hiding - the place where 'When the night covered him over, he saw a star. He asked, ‘Is this my Lord?’' (6:76) - he saw Venus. He asked ‘Is this my Lord?’ in the form of questioning and denying. ‘But when it set, he said, ‘I love not those that set.’(6:76) - he said this because setting is one of the characteristics of the created, not one of the characteristics of the Eternal. ‘When he saw the moon rising in splendour, he said, 'This is my Lord.’' (6:77) - he asked ‘Is this my Lord?’ in the form of questioning and denying. ‘But when the moon set, he said, ‘Unless my Lord guide me, I shall surely be among those who go astray.’’ (6:77) - he meant that he would have gone astray, if his Lord had not guided him. The next morning, ‘When he saw the sun rising in splendour, he said [in a questioning and denying manner], ‘This is my Lord. This is the greatest (of all). But when the sun set’ - he faced the three groups of people and said - ‘O my people! I am indeed free from your [guilt of] associating partners with Allah. For me I have set my face, firmly and truly, towards Him Who created the heavens and the Earth, and never shall I set partners for Allah.' (6:78-79) Abraham [a] said this to clarify the error of their beliefs to them. He wanted to prove to them that it is not right to worship things like Venus, the moon or the sun, but rather, their Creator - the Creator of the heavens and the Earth - deserves to be worshiped. The reasons that he presented to his people were revealed by Allah. Allah had revealed them to Abraham [a], as Allah says, ‘That was the reasoning about Us, which We gave to Abraham [to use] against his people.’’" (6:83) فَقَالَ الْمَأْمُونُ: أَشْهَدُ أَنَّكَ ابْنُ رَسُولِ اللَّهِ حَقّاً. فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ فِي إِبْرَاهِيمَ عَلَيْهِ السَّلامُ: (فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأى كَوْكَباً قالَ هذا رَبِّي). فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ إِبْرَاهِيمَ عَلَيْهِ السَّلامُ وَقَعَ إِلَى ثَلاثَةِ أَصْنَافٍ؛ صِنْفٍ يَعْبُدُ الزُّهْرَةَ وَصِنْفٍ يَعْبُدُ الْقَمَرَ وَصِنْفٍ يَعْبُدُ الشَّمْسَ، وَذَلِكَ حِينَ خَرَجَ مِنَ السَّرَبِ الَّذِي أُخْفِيَ فِيهِ. فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ فَرَأَى الزُّهْرَةَ فَقَالَ: هَذَا رَبِّي، عَلَى الإِنْكَارِ وَالاسْتِخْبَارِ، فَلَمَّا أَفَلَ الْكَوْكَبُ قالَ: لا أُحِبُّ الآْفِلِينَ، لأنَّ الأُفُولَ مِنْ صِفَاتِ الْحَدَثِ لا مِنْ صِفَاتِ الْقِدَمِ. فَلَمَّا رَأَى الْقَمَرَ بازِغاً قالَ: هذا رَبِّي، عَلَى الإِنْكَارِ وَالاسْتِخْبَارِ، فَلَمَّا أَفَلَ قالَ: لَئِنْ لَمْ يَهْدِنِي رَبِّي لاكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ. يَقُولُ لَوْ لَمْ يَهْدِنِي رَبِّي لَكُنْتُ مِنَ الْقَوْمِ الضَّالِّينَ. فَلَمَّا أَصْبَحَ وَرَأَى الشَّمْسَ بازِغَةً قالَ: هذا رَبِّي، هذا أَكْبَرُ مِنَ الزُّهْرَةِ وَالْقَمَرِ، عَلَى الإِنْكَارِ وَالاسْتِخْبَارِ لا عَلَى الإِخْبَارِ وَالإِقْرَارِ، فَلَمَّا أَفَلَتْ قالَ لِلأَصْنَافِ الثَّلاثَةِ مِنْ عَبَدَةِ الزُّهْرَةِ وَالْقَمَرِ وَالشَّمْسِ: (يا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَالأَرْضَ حَنِيفاً وَما أَنَا مِنَ الْمُشْرِكِينَ) وَإِنَّمَا أَرَادَ إِبْرَاهِيمُ بِمَا قَالَ أَنْ يُبَيِّنَ لَهُمْ بُطْلانَ دِينِهِمْ وَيُثْبِتَ عِنْدَهُمْ أَنَّ الْعِبَادَةَ لا تَحِقُّ لِمَا كَانَ بِصِفَةِ الزُّهْرَةِ وَالْقَمَرِ وَالشَّمْسِ وَإِنَّمَا تَحِقُّ الْعِبَادَةُ لِخَالِقِهَا وَخَالِقِ السَّمَاوَاتِ وَالأَرْضِ وَكَانَ مَا احْتَجَّ بِهِ عَلَى قَوْمِهِ بِمَا أَلْهَمَهُ اللَّهُ عَزَّ وَجَلَّ وَآتَاهُ كَمَا قَالَ عَزَّ وَجَلَّ: (وَتِلْكَ حُجَّتُنا آتَيْناها إِبْراهِيمَ عَلى قَوْمِهِ). (`Uyoon Akhbar ar-Rida, Volume 1, Chapter 15)
  11. Devolution

    A man asked Imam Ja`far [a] about the Paradise of Adam. The Imam said, "It was a garden from the gardens of this world. The sun and the moon would rise over it. If it were from the Gardens of Eternity, he would have never left it." حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن عثمان عن الحسن بن بشار عن أبي عبد الله عليه السلام قال: سألته عن جنة آدم فقال: جنة من جنات الدنيا تطلع عليه فيها الشمس والقمر ولو كانت من جنات الخلد ما خرج منها أبدا. (`Ilal ash-Shara'i`)
  12. Maybe in the subcontinent, but even that's starting to change.
  13. Since the accusations are sensitive you'll have to google his name, people have been talking about it for a couple weeks now.
  14. He wasn't for me personally, but I know many people who have benefited from his talks. I don't think he claimed to be a scholar (correct me if I'm wrong), he's a preacher/speaker that, like our speakers, will have some good and some bad. One of the difficulties of public speaking is that most people will look at you with disdain simply for opening your mouth or sitting on a minbar. You must be ready to have your looks, style, voice, lecture content, and pronunciation criticized. There's as much shaykh-hatred as there is shaykh-worship. There is also jealousy. So now there's all these people who are celebrating NAK's downfall, people that have questionable histories themselves, as a way to "get back" at the Muslim community.
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