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Qa'im last won the day on June 20

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About Qa'im

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    The Hadith Guy.

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  1. We need to look at God as our source of strength and peace. He hasn't obligated anything unless it was good for us. If we think we can find peace by compromising His commandments, we are dead wrong. This desire to remove the hijab is ultimately an appetitive desire of the lower self, it will not solve your problems, and it will only create new problems for you. In fact, many of the problems you've cited have little or nothing to do with your hijab, and are problems that non-hijabis and Muslim men experience as well.
  2. I suppose you can either marry someone who shares the same sentiment, or not marry at all. It is not a sin to not get married. It is however a sin to masturbate - which I think some ace people do. There is no obligation or expectation to have sex in a mut`a marriage, and some may do it for more platonic reasons.
  3. Eid depends on whether you believe that the moon should be sighted regionally, or in a place that shares a part of the night with you. So people will be breaking their fast Sunday or Monday based on that criteria. As for why we physically sight the moon, perhaps one of the functions of physically sighting the moon is to connect us with Allah's ayat.
  4. I find that there is no manual to love. If love were explainable, then it wouldn't be love. I've done marriage counseling locally, and there are a lot of nuggets of advice that are objectively good, but one thing I noticed is that not everyone is like me, and not everyone wants what I want. Take for example the complements thing: I like complements, but some find them awkward, or fake, or cheesy, and prefer their partner to be more raw. One sister was complaining that her husband was romantic, wrote poetry to her, sang songs to her, but she just wanted someone aggressive - they got divorced. In terms of attention: some want constant attention, others find attention annoying and clingy, and the "middle ground" is different for everyone. I like attention, but I also spent my whole life single, so when I start "talking" to someone for marriage purposes, and they won't leave me alone, I'm not used to it and I can barely keep up. In terms of becoming what the opposite gender finds "attractive": I think this is overall actually a good exercise, because people are too focused on themselves and what they want, but forget about the wants and desires of potential partners. This applies to both genders, and may even apply to sisters more than brothers. Some men want a supermodel wife (or 4, on these forums), but they don't want to work, have horrible eating habits, and are socially awkward. Some women want a 6+ foot tall guy with a professional degree, but they have nothing to offer ("I'm the girl, I don't need to do anything, men should be the ones pleasing me and lining up for me"). We've forgotten how to be humble in this selfie snapchat-filtered generation. As for "brick-wall" men, our generation has way too much of the opposite. As for never saying sorry, it is great akhlaq to be accommodating. But I also know that being overly apologetic is unattractive to many people, and some (ladies in particular) would sometimes prefer someone that can stand their own ground over someone who is constantly walking on eggshells. Buy the same token, some people never apologize, and they may even think, because of their gender, that it is the responsibility of their partner to apologize, even if they did nothing wrong. The best advice I've ever heard and given was: respect is the bedrock of every relationship. Not love. There will be times where you feel that you do not love your partner. In those situations, you should never belittle them, swear at them, ignore them, share their secrets, hit them, or attack their self-esteem. Even if you are at the cusp of divorce, you should see your partner as a human being that deserves respect, and give them their haq. Respect is the one thing that is mandatory, and if it is not there, then the marriage is bound to destroy itself.
  5. This is ultimately where our epistemology differs. While this is correct in theory, what you're doing is holding your personal interpretation of the Quran above the hadiths. When the hadiths contradict your interpretation, you think they are contradicting the Quran, when the two are easily reconcilable and complementary. When our hadith tradition is dismissed with such ease, this reflects a soo' ath-thann to our literature, which are composed by people ahead of us on the scholastic and spiritual path. The Ahl al-Bayt and their righteous Shi`a are complementary to the Quran. If we have a mutawatir tradition on an ayah, that should be our first reference, rather than brushing it aside. Some of these traditions and books have been penned by individuals who have studied under various Imams. Some usul were even directly approved by the Imams, so I find this marginalizing very callous. Remember that every sect that ever deviated justified their deviation using the Quran. The tafasir are there to purify our reading of the Qur'an. Those who ignore the Speaking Quran are bound to misinterpret the Silent Quran. There's no evidence that Adam ever had `azm, as the Quran says he didn't, and there is no indication that he acquired it after he repented. Musa on the other hand is called ulil `azm very explicitly. Do you deny the traditions that say he was from ulil `azm, and that the other prophets (including Adam) were not? As for Musa being "thalim", there is a difference between accidentally killing someone while defending the life of your friend, and actually disobeying the order of Allah. Musa wronged himself (thalama nafsih). It's really not enough to just look up the word ضال in the Quran and assume it carries the same meaning every time it is used. Every verse in the Quran has asbab an-nuzul and therefore they have different contexts, hence the importance of exegeses. The word itself has different meanings, and it's strange that you'll jump to the conclusion that the Prophet (s) was misguided. In what way do you say he was misguided - he never worshiped idols or committed haram in his life, even before he was commissioned. Wouldn't your gheera for him (s) move you to explore alternative explanations, even if just as a precaution? As for the verse in question, it says و وجدك ضالّا فهدى, it does not say "fahadaynaak" (we guided you), but simply "fahada" (we guided). The hadiths say that the Prophet (s) was lost in a community that did not recognize his status; i.e. he was astray like a stranger to them; not that he was a disbeliever or transgressor. His community was guided to his recognition. If you believe that the Prophet could go astray, did all of the ma`sumeen go astray after him as well? Again, this is not my interpretation, but the interpretation given in our hadiths, and I would hope you would have more precaution in your deen than to just deny them fully. In the "off-chance" that they are correct, you may have to answer to this on the Day of Resurrection. I could pull up the hadiths that pertain to the other verses you've mentioned if you'd like. Should I translate them, or is the Arabic enough?
  6. 22 - في تفسير علي بن إبراهيم قوله: وجئ يومئذ بجهنم يومئذ يتذكر الانسان وانى له الذكرى قال: حدثني أبي عن عمرو بن عثمان عن جابر عن أبي جعفر عليه السلام قال: لما نزلت هذه الآية " وجئ يومئذ بجهنم " سئل عن ذلك رسول الله صلى الله عليه وآله فقال بذلك اخبرني الروح الأمين ان الله لا اله غيره إذا برز للخلائق وجمع الأولين والآخرين اتى بجهنم تقاد بألف زمام اخذ بكل زمام الف ملك تقودها من الغلاظ الشداد، لها هدة (4) وغضب وزفير وشهيق، وانها لتزفر الزفرة فلولا ان الله اخرهم للحساب لأهلكت الجمع، ثم يخرج منها عنق (5) فيحيط بالخلائق البر منهم و الفاجر. فما خلق الله عبدا من عباد الله ملكا ولا نبيا الا ينادى رب نفسي نفسي، وأنت يا نبي الله تنادى أمتي أمتي، ثم يوضع عليها الصراط أدق من حد السيف عليه ثلاثة قناطر، فأما واحدة فعليها الأمانة والرحم، والثانية فعليها الصلاة، واما الثالثة فعليها رب العالمين لا اله غيره، فيكلفون الممر عليها فيحبسهم الرحم و الأمانة، فان نجوا منها حبستهم الصلاة. فان نجوا منها كان المنتهى إلى رب العالمين وهو قوله: " ان ربك لبالمرصاد " والناس على الصراط فمتعلق بيد وتزول قدم وتستمسك بقدم والملائكة حولها ينادون يا حليم أعف واصفح وعد بفضلك وسلم سلم، والناس يتهافتون في النار كالفراش فيها، فإذا نجا ناج برحمة ومر بها فقال: الحمد لله وبنعمته تتم الصالحات وتزكوا الحسنات، والحمد لله الذي نجاني منك بعد اياس بمنه وفضله، ان ربنا لغفور شكور. In Tafsir `Ali b. Ibrahim: Regarding His saying, "And brought, that Day, is Hell. That Day, man will remember, but what good to him will be the remembrance?" (89:23). He said: My father narrated to me from `Amr b. `Uthman from Jabir from Abu Ja`far عليه السلام. He said: When this verse, "And brought, that Day, is Hell" (89:23) was revealed, the Messenger of Allah صلى الله عليه وآله was asked about that, so he said: The Trustworthy Spirit informed me that when Allah - and there is no god except Him - raises the creation, and brings the firsts and the lasts together, He will bring forth Hell, which be steered by one thousand reins, and each rein will be held by one thousand rough, severe angels. It has a clunk, rage, a wail, and a howl. It wails with a wail. Had Allah not delayed them for the Judgment, it would have consumed everything. Then, a flare will emerge from it that will surround the creatures, both the righteous and the transgressor. Allah has not created a servant from the servants of Allah, nor an angel, nor a prophet, except that he will call out: "My self, my self!" But you, O Prophet of Allah, will call out: "My Umma, my Umma!" Then, a Path will be placed upon it that is thinner than a hair and sharper than a sword. There will be three arches upon it: the first will be safety and mercy, the second will be prayer, and the third will be the justice of the Lord of the Worlds, there is no god except Him. They will be made to pass upon it, then safety and mercy will trap them. If they overcome that, then prayer will trap them. If they overcome that, then the end is to the Lord of the Worlds, and that is His saying, "Surely, your Lord is in observation" (89:14). The people will be upon the Path, and they will hang from it with the hand, and the foot will slip, so they will cling [to it] by the foot. The angels around it will call: "O Forebearing One! Forgive, and fulfill Your promise, by Your grace! Give peace, give peace." The people will fall into the Fire like a moth. If a person is saved by mercy and passes through it, he will say: "Praise be to Allah, and by His blessing, good works are fulfilled and good deeds are purified. Praise be to Allah, who saved me from you after despair by His favour and His grave. Surely, our Lord is Forgiving and Thankworthy."
  7. Fix your heart instead
  8. It is either we refer to exegeses or to conjecture, from which the former actually comes from the Ahl al-Bayt. We are not Quranists, and you have yet to prove that "make no distinction" means "do not lift one prophet above the other". محمد بن يحيى، عن أحمد بن محمد، عن الحجال، عن حماد، عن أبي عبد الله عليه السلام وذكر رسول الله صلى الله عليه وآله فقال: قال أمير المؤمنين عليه السلام: ما برأ الله نسمة خيرا من محمد صلى الله عليه وآله. Muhammad b. Yahya from Ahmad b. Muhammad from al-Hajjal from Hamad from Abu `Abdillah عليه السلام. He mentioned the Messenger of Allah صلى الله عليه وآله and said: Amir al-Mu’mineen عليه السلام said: Allah has not released a breath greater than Muhammad صلى الله عليه وآله. (al-Kafi, Volume 1, hadith 1183) (sahih) (صحيح) If the Quran says there are ulil `azm, and `azm means constancy in faith, and then the Quran says that Adam (as) forgot his covenant and had no `azm, then this is a clear distinction. And yes, those who have stronger faith are better than those who have weaker faith. And weakness in faith is proclivity to evil, 17:74, which Allah protected the Prophet (s) from. ضالّا here does not mean lost or misguided, it means "wandering", which is not negative. From Imam ar-Rida (as) in Tafsir al-`Ayashi: ووجدك ضالا أي ضالا في قوم لا يعرفون فضلك فهداهم إليك "And He found you wandering and guided" (93:7) - meaning, wandering in a community that does not recognize your virtue, so He guided them to you. From Imam al-Baqir (as) or Imam as-Sadiq (as) in Tafsir al-Qummi: " ووجدك ضالا فهدى " أي اهدى إليك قوما لا يعرفونك حتى عرفوك "And He found you wandering and guided" (93:7) - meaning, He guided a community to you that did not recognize you, until they recognized you. From Imam ar-Rida (as) in `Uyun Akhbar ar-Rida: " ووجدك ضالا " يعنى عند قومك " فهدى " أي هديهم إلى معرفتك "And He found you wandering and guided" (93:7) - meaning, [lost] from your community, so He "guided", meaning, He guided them to your recognition.
  9. OK, and what about those who deliberately slay another believer? They were condemned to Hell in 4:93. But whoever deliberately slays another be­liever, his requital shall be Hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering. In terms of Mu`awiya, he deliberately started a war that had 40,000 Muslims killed, including top brass sahabis. There is no question that Allah had been merciful to Mu`awiya during his lifetime, but in this verse, Allah is promising Hellfire for he who kills a single believer. Furthermore, in the same way that you have sources that say Pharaoh will go to Hell, we have hadiths that say Mu`awiya will be in the pit of Hell. So this is both consistent with our ethics and our nass.
  10. Do you believe Pharaoh and Iblees will go to hell? And if so, why?
  11. I have not read the whole thread, but I want to make one small correction. Say, "We have believed in Allah and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him." (3:84) The point about making "no distinction between any of them" does not mean that we cannot say one prophet is better than the other. The meaning is that we accept all of the prophets, and we do not accept some and reject others. The "distinction" is not about rank, it is about acceptance. It is quite clear in the Quran that Allah has preferred some over others. Allah mentions the Possessors of Determination (ulil `azm) in 46:35, and all exegeses agree that these are Muhammad (s), Nuh, Ibrahim, Musa, and `Isa. They are mentioned again in 42:13, and here is a reliable hadith on the subject: عدة من أصحابنا، عن أحمد بن محمد، عن محمد بن يحيى الخثعمي، عن هشام عن ابن أبي يعفور قال: سمعت أبا عبد الله عليه السلام يقول: سادة النبيين والمرسلين خمسة وهم أولو العزم من الرسل وعليهم دارت الرحى: نوح وإبراهيم وموسى وعيسى ومحمد صلى الله عليه وآله وعلى جميع الانبياء Then, Allah mentions that He did not find adequate `azm (determination of faith) in Adam in 20:115. This is a "differentiation" between the ulil `azm and Adam - we accept both, but the former are better than the latter. Similarly, we find that Musa (as) had to pray to Allah for an expanded heart (20:25), but that Allah had already done that for Muhammad (s) without asking (94:1).
  12. That's fine, but the boundless mercy of Allah does not mean He will forgive the transgressors. He is able to, but He will not. We even fear hell for ourselves, that is why we must strive to please Allah.
  13. Lol, if they really believed in Allah in His rightful manner, then they would've never done the things they did. Allah's mercy permeates all things, but that does not mean He will reward everyone who rebels against Him.
  14. 19 - في أمالي شيخ الطائفة قدس سره باسناده إلى داود بن سليمان قال: حدثني علي بن موسى عن أبيه عن جعفر عن علي بن الحسين عن أبيه عن علي بن أبى طالب عليهم السلام قال: قال رسول الله صلى الله عليه وآله: هل تدرون ما تفسير هذه الآية: " كلا إذ دكت الأرض دكا دكا " قال: إذا كان يوم القيامة تقاد جهنم بسبعين الف زمام بيد سبعين الف ملك، فتشرد شردة لولا أن الله تعالى حبسها لأحرقت السماوات والأرض In the Amali of Shaykh at-Ta'ifa: By its isnad to Dawud b. Sulayman. He said: `Ali b. Musa narrated to me from his father from Ja`far from `Ali b. al-Husayn from his father from `Ali b. Abi Talib عليهم السلام. He said: The Messenger of Allah صلى الله عليه وآله said: Do you know what the interpretation of this verse is, "No! The Earth, when it has been pounded and crushed" (89:21)? He said: When the Day of Resurrection comes, Hell will be steered by seventy thousand reins in the hands of seventy thousand angels. If Allah تعالى had not steadied it, it would have overcome the Heavens and the Earth and burned them. 20 - في عيون الأخبار في باب ما جاء عن الرضا عليه السلام من الاخبار في التوحيد باسناده إلى علي بن الحسين عن علي بن فضال عن أبيه قال: سألت الرضا عليه السلام عن قول الله عز وجل وجاء ربك والملك صفا صفا فقال: ان الله سبحانه لا يوصف بالمجئ والذهاب، تعالى عن الانتقال انما يعنى بذلك وجاء أمر ربك والحديث طويل أخذنا منه موضع الحاجة. In `Uyun al-Akhbar: In the chapter on what came from ar-Rida عليه السلام about monotheism, by its isnad to `Ali b. al-Husayn from `Ali b. Faddal from his father. He said: I asked ar-Rida عليه السلام about the saying of Allah عز وجل, "And your Lord and the angels have come, rank upon rank" (89:22). So he said: Allah is not described as coming and going, as He is exalted above movement. Surely, it means that the affair of your Lord has come. And the hadith is long, and we have taken from the necessary portion. 21 - في كتاب الاحتجاج للطبرسي (ره) عن أمير المؤمنين عليه السلام واما قوله: " وجاء ربك والملك صفا صفا " وقوله: " هل ينظرون الا أن تأتيهم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك " فذلك كله حق وليست له جثة جل ذكره كجثة (3) خلقه وانه رب كل شئ ورب شئ من كتاب الله عز وجل يكون تأويله على غير تنزيله، ولا يشبه تأويل كلام البشر ولا فعل البشر، وسأنبئك بمثال لذلك تكتفى انشاء الله وهو حكاية الله عز وجل عن إبراهيم عليه السلام حيث قال: " انى ذاهب إلى ربى " فذهابه إلى ربه توجيهه إلى وعبادته واجتهاده، الا ترى ان تأويله غير تنزيله؟وقال: " انزل لكم من الانعام ثمانية أزواج " وقال: " وأنزلنا الحديد فيه بأس شديد " فانزاله ذلك خلقه وكذلك قوله: " إن كان للرحمن ولد فأنا أول العابدين " أي الجاهدين فالتأويل في هذا القول باطنه مضاد لظاهره. In Kitab al-Ihtijaj by Tabrisi: From Amir al-Mu'mineen عليه السلام, regarding His saying, "And your Lord and the angels have come, rank upon rank" (89:22), and His saying, "Are they waiting to see if the angels come to them, or your Lord, or certain signs of your Lord?" (6:158) That is all referring to truth, and He جل ذكره does not have a body like the bodies of His creatures. He is the Lord of everything, and the interpretation of a Lord of a thing in the Book of Allah عز وجل is different from its [literal] revealed [meaning]. The interpretation of the words of a person is different from the actions of a person. I will give an example that will suffice, God-willingly, and it is the saying of Allah عز وجل regarding Ibrahim عليه السلام, when he said, "I am going to my Lord" (37:99). Going to his Lord means going toward worshiping Him and striving for Him. Do you not see that its interpretation is different from its [literal] revealed [meaning]? And He said, "He has sent you with eight kinds of cattle" (39:6), and He said, "He has sent you iron, wherein is great might" (57:25) - He sent these through His creation. And it is like His saying, "If the Beneficent had a son, I would be the foremost worshiper" (43:81), meaning [the foremost] of those who strive. So the interpretation of this saying is different from what is apparent.
  15. The correct approach is to be hopeful for the reward of Paradise, but fearful of the punishment of Hell. Anyone who says "I am going to Hell" has doubted the mercy of Allah, which is far greater than all of the evil ever committed.