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In the Name of God بسم الله

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Showing content with the highest reputation on 09/14/2013 in all areas

  1. https://www.facebook.com/photo.php?v=413271981325&set=vb.706181325&type=2&theater
    4 points
  2. Just as the Muslim world finally moved on from the practice of slavery, similarly, we need to move on from the pre-modern concept of child brides. The concept of adolescence, and the importance of it, needs to be ingrained within our cultures. Children don't stop being children after puberty. Norms of 7th century aren't applicable today.
    4 points
  3. http://rt.com/news/turkey-syria-chemical-weapons-850/?utm_source=browser&utm_medium=aplication_chrome&utm_campaign=chrome
    3 points
  4. Grief

    Help

    Tell the organizers to buy this On a serious note though... I've never heard of this problem... Usually there are enough adults in the mosque to ensure the masses act maturely and listen... Is your mosque very small? If so, the hadith option may be good. Or sit next to the speakers?
    3 points
  5. I am in fact Lebanese. So I'm Lebanese squared :shifty:
    3 points
  6. Continuity of Military Agenda: Syria Catastrophe Engineered Under Bush, Executed Verbatim Under Obama http://www.globalresearch.ca/continuity-of-agenda-syria-catastrophe-engineered-under-bush-executed-verbatim-under-obama/5349648
    3 points
  7. I am so jelly of US citizens right now -.- Anyone who lives in US and wants oportunity to meet baby pandas can enter a competition with Atlanta zoo. I hate you all.
    3 points
  8. The hadith of ashra mubashara is a forgery because both Umar and AbuBakr wished they were stools of animals. If they were sure of Jannath then why they wished to be stools of animals? Statement of Umar: "I wish I was my family's sheep. They would have fattened me up to the maximum. When they were visited by friends, they would have killed me and roasted part of me, and made qadid (meat cut into strips and dried) from the other part of it, then they would have eaten me, and lastly, they would have relieved me with their bowle evacuation ... I wish I had been all that, rather than a human being." Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 131 Hilyat al Awliya, Ibn Abi Nuaym, vol 1 p 52 . A supposed statement of Abu Bakr: He looked at a bird on a tree, then said, "Well done bird ... You eat the fruits, you stand on the trees and you are not accountable to anybody nor indeed can anybody punish you. I wish I was a tree by the road, and that a camel would come along and eat me. then relieve me with his bowel evacuation ... I wish that I had been all that, rather than a human being." Tarikh, Tabari, p 41 al Riyadh al Nadira, vol 1 p 134 Kanz al Ummal, p 361 Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 120
    2 points
  9. Well, since you're Catholic I'd expect you to "turn the other cheek." :P
    2 points
  10. Horse mocks laughing woman... ...and children: ...Its a mocking horse ...
    2 points
  11. This man is in fact the very antithesis of all the gratuitous name calling he receives. Watch this interview and try to not drown in respect for him. This "dictator" makes Charlie Rose, an otherwise respectable journalist, look like a belligerent dumb ass here. Charlie begins and ends the interview with predetermined assumptions and conclusions, and Assad dealt with it brilliantly. A true diplomat.
    2 points
  12. You say this without even knowing a single thing he has said... hilarious
    2 points
  13. IbnSohan

    Difference ?

    Raj'ah is a resurrection before the judgement day. Example : the village that ran away from their home due to fear from eminent death, Allah said die and they all died then he resurrected them all , they lived and followed prophet Uzair Prophet Uzair is another example of Raj'ah. incarnation means that the body will not be revived, it will only be the soul that will inhibit another body Raj'ah : one body one soul incarnation : many bodies, one soul Raj'ah : selective, happens to few, dose not happen more than once reincarnation : general, happen to everyone, and happens everytime the creature dies (unless the creature reaches the absolute perfection) it happens in an endless numbers of times Raj'ah is Haq, incarnation is Batil
    2 points
  14. Yes they are. I've found them to be highly racists. For e.g if you are of Indian/Pakistani origin, you can live all your life in some of the middle eastern countries and contribute to their economy but you would still get treated as a second class citizen.
    2 points
  15. I hope your wife knows that the housework is not her responsibility. Best is to have maids to do all the dirty chores around the house. :shaytan:
    2 points
  16. 2 points
  17. I've stayed away from this thread but Mu3lam and Fatima (((hugs)))
    2 points
  18. Nuclear technology and weapons are a must have. There is nothing wrong with them and no problems in sharia if you use them properly. See, our thinking is limited to hollywood depiction of nukes where big nuclear warheads are used on cities. On the other hand, miniaturized nuclear weapons with much smaller area of effect are very powerful and capable weapons and ignored by us civilians due to the hollywood visions we have. A mini nuke when used in artillery can decimate amassed enemy troops, say, an invasion force base, say, a USMC base in Afghanistan. No civilian casualties. Or it can be fired to obliterate an armored assault meant to punch a hole through your lines. Or a mini nuke can be used on a naval fleet, say, the satanic fleet in the mediterranean. Clean, effective, controlled and guaranteed kills. Next, nuclear power makes the old diesel/electric submarines look like child's play. Nuclear power and submarines were made for each other. Subs are incomplete without it. In this world where the mad rabid satan is free to assault and invade anyone for no reason it is only prudent to have nuclear weapons. Just never think of using it on civilians. Thats what satan did and its not our way.
    2 points
  19. Outside of Biology, Dawkins is an absolute moron. And personally, I don't agree with him. Morality is absolute, and doesn't change with time.
    2 points
  20. It is an absolute tragedy that the word 'coward' and 'Saudi Arabia' was used in one post, but not next to each other!!! Saudi has signed BILLION $ contracts for arms shipments to it from the West, yet it stands like a scared little school girl BEGGING America to attack Syria lol If there was even a handful of honourable Arabs within the Saudi Army they would have died from shame. Their King prostrates to the West to fight for him, while he sends his own humiliated forces to quell peaceful unarmed protesters in Bahrain. What a cowardly country, with a cowardly King, controlling a cowardly Army.
    2 points
  21. This is part #2 in our series of articles written on the topic of Waqifism. You can check the first topic ("Will the Mahdi be imprisoned") here: http://www.shiachat.com/forum/index.php?/topic/235015180-the-4-sunan-will-the-mahdi-be-imprisoned/#entry2604519 Perpetual Guidance Written by: Qa'im b. Mohamad The belief that Allah’s guidance is present until the Day of Judgment is one of the most fundamental doctrines in Shiism. When He created Adam عليه السلام, He appointed him to be His vicegerent on Earth. A vicegerent would then be the channel by which one knows his Lord and his religion. While some truths are innate in our fitra, and other truths can be ascertained through reason, a vicegerent is necessary in the revelation, interpretation, and protection of religious dogma. Humans cannot come to fully understand theology, exegesis, and jurisprudence without the intervention of Allah’s representatives. The vicegerent in Islam is also a means by which Allah guides individuals and communities. Good and bad actions are determined by tradition (naql) and by reason (`aql). Human beings are free agents, and due to our responsibilities in this life, we are accountable to our actions. If our free will was denied and our sins were predestined, then the punishment of our sins would be unjust. Likewise, if individuals and communities were left to their own devices without guidance and accountability, the mercy and justice of Allah would be absent. Those who yearn to live a good life would be equal to the devils, and that is impossible. Rather, by His mercy, grace, and justice, Allah’s guidance is unceasing until the Day of Judgment – those with taqwa of Allah are preferable to those who are apathetic to His commands. While there are times where misguidance is prevalent, Allah sees into the hearts of men and judges them by His multiple scales. Not all people are judged by the same standard, because our abilities differ. The test of those who are unable to find the truth is different from the test of those who have access to it. While the former scenario is often plausible, it cannot be a universal condition, because Allah does not leave the world without a hujja that is active in guiding us – whether that guidance is apparent or hidden. The order of Imamate exists due to the kindness (lutf) of Allah. Allah’s aim is not to harm mankind inherently, because that is evil. Rather, He aims for the benefit of man. His mercy and His justice are linked, because if He were to take us by our actions alone, He would not have left a creature on the face of the Earth unpunished. Because of our physical and mental shortcomings, Allah acts upon His mercy. He does not punish all of the evil that we commit, as some of it may be due to forgetfulness or powerlessness. Lutf is incumbent upon Allah, because it brings a creature nearer to taqwa, which is what Allah wants from us. Allah wants it for us because He is a good God that balances His justice with His yearning for our benefit. By His lutf, He has raised among us a universal authority to be our political heads and the one who brings us closer to Allah and further away from corruption. Allah says, حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلاَّ مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُواْ بِالأَزْلاَمِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُواْ مِن دِينِكُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ “This day have I perfected your religion for you and completed My favor unto you, and have chosen for you as religion al-Islam”. (5:5) At the end of the mission of our beloved Prophet صلى الله عليه وآله, Allah revealed this verse to convey to the believers that our religion has been completed. The word for “perfected” here is akmaltu, which means that the religion has been finalized and it cannot further be perfected or completed. A full moon cannot be more than full – when full, it has reached its maximum potential. The word for “completed”, in reference to Allah’s favour, is atmamtu, which refers to a favour that is given, but can be given again. If I pay a sum, I can still increase that sum thereafter. While the religion of Allah was finalized in the last year of the Prophet’s life, Allah’s favour (ni`ma) does not leave the people. The perfection of our religion refers to the revelation of the Book and the Sunna, and in this, Allah’s favour to us is complete. However, he order of Imamate is a further ni`ma that Allah has left amongst us so that we can understand the Book and the Sunna. On the Farewell Pilgrimage, the Prophet صلى الله عليه وآله instructed us to hold tightly to the thaqalayn: these are the Qur’an and the Ahl al-Bayt. This would need to be possible in every generation, as the thaqalayn would affectively replace the Prophet صلى الله عليه وآله in direct authority over humanity. For Allah to have chosen Islam to be the universal religion of humanity, from the time of the Prophet صلى الله عليه وآله till the Day of Judgment, it would need to be accessible on Earth. The religion cannot simply be absent: it must be a lifestyle that a wayfarer can find, understand, and practice. Islam consists of a theology and jurisprudence, and both would need to be available for Allah to have chosen it to be our religion. The Imam is a medium by which humanity can attain their religion. When he is accessible, it is obligatory for us to pledge allegiance to him and refer to him for our questions. When he is inaccessible, we must refer to his representatives, our books, and our scholars, who are the Imam’s direct viceroys (na’ib khass) and general viceroys (na’ib `aam). If the Earth were absent of believers and books, or even the Imam himself, then Allah’s favour to us would neither be completed nor in progress. It would be unjust for Him to select a religion for us that we cannot attain. Allah says, وَيَقُولُ الَّذِينَ كَفَرُواْ لَوْلآ أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ “Those who disbelieve say: If only some portent were sent down upon him from his Lord! You are only a warner, and for every community there is a guide”. (13:7) This is one of the most elementary verses used to prove the cases for Imamate. The Messenger of Allah صلى الله عليه وآله was the one that was sent to the world as a warner, but there are communities and generations that would flourish after the death of the Prophet صلى الله عليه وآله. Thus, the hujja is not just someone who keeps the Earth afloat, and he is not just a figure that the believers would be raised with on the Day of Judgment, but rather, he is a guide (haad) to the communities that he is sent to. This argument was used by the Imams to prove the Imamate of `Ali b. Abi Talib and the Imamate of those that followed him: علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن ابن اذينة، عن بريد العجلي، عن أبي جعفر عليه السلام في قول الله عز وجل: " إنما أنت منذر ولكل قوم هاد " فقال: رسول الله صلى الله عليه وآله المنذر ولكل زمان منا هاد يهديهم إلى ما جاء به نبي الله صلى الله عليه وآله، ثم الهداة من بعده علي ثم الاوصياء واحد بعد واحد. `Ali b. Ibrahim from his father from Muhammad b. Abi `Umayr from ibn Udhayna from Burayd al-`Ijli from Abu Ja`far عليه السلام regarding the saying of Allah عز وجل: “You are only a warner, and for every nation is a guide” (13:7). So he said: The Messenger of Allah صلى الله عليه وآله is the warner, and at all times there is a guide from us that will guide them (i.e. the nations) to what was brought by the Prophet of Allah صلى الله عليه وآله. From the guides after him is `Ali, then the deputies (awsiya’) one after the other. (al-Kafi, Volume 1, hadith 497) For one to be a guide, his guidance must be present, as there are generations, nations, and communities that have risen and fallen over the last thousand years. While the guidance of the early Imams was apparent, the Shi`a did not believe that guidance would cease during the occultation of a respective Imam. Sometimes there are physical boundaries that may block us from the Imam’s teachings, and this was the case with some of the early Imams as well. Imam `Ali b. al-Husayn عليه السلام was imprisoned, and when he was freed, he and his successors lived their lives as quietists. They preached in taqiyya and entrusted their teachings only with their devoted Shi`a. Imam Musa al-Kadhim عليه السلام, too, was imprisoned twice in his lifetime; and thus the apparent guidance of the Imams was limited (or even halted) at times. However, the Imams taught us that their guidance was also metaphysical matter. Allah channels His guidance through His vicegerent, and we are connected to Allah by him. محمد بن يحيى العطار، عن أحمد بن محمد بن عيسى، عن أبن أبي عمير، عن الحسن بن محبوب، عن داود الرقي، عن العبد الصالح عليه السلام قال: إن الحجة لا تقوم لله على خلقه إلا بامام حتى يعرف Muhammad b. Yahya al-`Attar from Ahmad b. Muhammad b. `Isa from ibn Abi `Umayr from al-Hasan b. Mahbub from Dawud ar-Raqi from the Righteous Servant عليه السلام. He said: The proof is not established for Allah upon His creation but by an Imam so that He may be recognized. (al-Kafi, Volume 1, hadith 438) Here, Imam Musa al-Kadhim عليه السلام confirms that the existence of an Imam is a means by which Allah is recognized. While the guidance of the earlier Imams was later written in books, this hadith establishes that even an Imam whose activities are minimal plays a necessary role in bringing the believers closer to Allah. At the time of Imam `Ali b. al-Husayn عليه السلام, there were no books of reference besides the Qur’an, and the scholars of pure Islam were few. Nonetheless, his status as a hujja is not questioned by anyone. Even in his condition in jail or in his silent devotion to Allah, he was the guide that was mentioned in 13:7 and he was the one by which the people of his era recognized Allah. Despite his quietism, the Shi`a began to flourish in his lifetime by the grace of Allah. علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن منصور بن يونس وسعدان ابن مسلم، عن إسحاق بن عمار، عن أبي عبد الله عليه السلام قال: سمعته يقول: إن الارض لا تخلو إلا وفيها إمام، كيما إن زاد المؤمنون شيئا ردهم، وإن نقصوا شيئا أتمه لهم. `Ali b. Ibrahim from his father from Muhammad b. Abi `Umayr from Mansoor b. Yunus and Sa`dan b. Muslim from Is`haq b. `Ammar from Abu `Abdillah عليه السلام. He said: I heard him say: The Earth is not left but with an Imam therein, so that if the believers added something [to the religion] it is brought back, and if they reduced something it is completed for them. (al-Kafi, Volume 1, hadith 443) This hadith is very straight forward: it says that the existence of an Imam is perpetual, and that his role is to cut innovation from the religion and to perfect the religion of the believers. Again, this must also apply at times when the Imam’s physical role is inactive in appearance. If we had only been acting upon the religion of the preceding Imams, then there would be no need for a current Imam. This hadith implies that the Imam is active whenever innovation is added or taqseer is applied, and this happens in every era. Mu’ayyad ad-Deen al-Shirazi, the Fatimi Isma`ili theologian, mocked the Shi`a for their belief in the Hidden Imam, saying that an apparent Caliph is necessary in enforcing the ahkam and facilitating the practice of the pillars of Islam. However, we have seen that the pillars of Islam were dissolved from their religion, and yet they remain a regular practice of millions of Imamis in the world. In every generation, the Shi`a have had scholars that have renewed and refined the religion. The absolute lack of renewal and refinement in a religious tradition is a proof against it, as Allah increases His guidance to one who believes. على بن ابراهيم، عن محمد بن عيسى، عن يونس، عن ابن مسكان، عن ابى بصير ، عن أحدهما عليهما السلام قال: قال: إن الله لم يدع الارض بغير عالم ولو لا ذلك لم يعرف الحق من الباطل `Ali b. Ibrahim from Muhammad b. `Isa from Yunus from ibn Muskan from Abu Baseer from one of the two عليهما السلام. He said: He said: Allah does not leave the Earth without an `alim; for if that were so, the truth would not be distinguishable from the falsehood. (al-Kafi, Volume 1, hadith 446) We find that the existence of a hujja is not only part in parcel with the existence of humanity, but it is also vital to our ability to distinguish truth from falsehood. The Imam guides the believers to the path that is desired by Allah. If what the Waqifis had argued were true, and the seventh Imam عليه السلام went into occultation as the Qa’im of the Family of Muhammad, then no one would have recognized this fact for at least one thousand years. The world would have been plunged into a state where truth was indeed indistinguishable from falsehood. But with the existence of a hujja, this could not have happened, and this sahih narration guarantees that. There cannot be an Imam and utter misguidance – there must always be guidance, and the existence of a community of believers is a proof for that guidance. The ahadith that establish the perpetual existence of a hujja and Allah’s guidance number are as sahih and as mutawatir as Shiism itself. Hundreds of traditions that support this theme come from both the earlier and the later Imams. Doubting that this teaching belongs to them would be a hopeless gesture. The beliefs of the Waqifa Because very little from the original Waqifi tradition exists, any revival of the movement would need to utilize Twelver works extensively. The `aqeeda of the Waqifa, besides the belief in seven Imams, is a mystery. The fiqh upheld by the Waqifa is also unknown. The tafsir of the Qur’an is absent. A historical narrative does not exist. A system of authentication ahadith was not invented. An eschatology is not understood. If these things had existed, and if Allah and His hujja wished to guide us to it, then the revival of the historical Waqifa would have been possible in every generation. However, we know that the Waqifa only existed as a realistic contender with the Imamiyya for one or two generations. By the time of Shaykh al-Mufid, few Waqifis existed – and we do not have much reason to believe otherwise – and by the time of Najashi, the last of the major Waqifi shaykhs were converting to the Imamiyya. From the pre-occultation narrators and transmitters of hadith in Twelver books, only a few over one hundred men exist. We do not have the books that they authored other than this Fii Nusrat al-Waqifa, a book of a mere thirty-nine traditions that is quoted along with a refutation to it in Tusi’s Ghayba. A serious question must be asked: why would Allah preserve His universal religion in the books of the disbelievers? The neo-Waqifa have accused scholars like Shaykh as-Saduq and Shaykh al-Kulayni of fabricating and altering chains and traditions in their books, and so if this were the case, why would they be the sole trusted mediums through which one can attain pure Islam? Even if one were to only take the narrations of Waqifi transmitters when reconstructing the Waqifa, and assume that these were indeed their traditions, one would not be able to have a complete religion. The historical practice of the Waqifa cannot be revived because so little of the Waqifi `aqeeda, fiqh, tafsir, history, rijal, and eschatology survives. All of what does survive is transmitted by Imamis and collected in Imami books. Unfortunately, one of the only means to understanding Waqifi theology is through the Imami heresographies, and from them, a picture is painted of a community that was divided and confused on their most central issue: the position of Imam Musa al-Kadhim عليه السلام. The Waqifa were not a monolith, and while differences of opinion are tolerated in virtually all religious denomenations, the ikhtilaf that existed within the Waqifa was on their most fundamental issue. All of them were in agreement that he was the Qa’im, but beyond this, there were differences of opinion as to whether he was alive, whether he was on Earth, and whether or not the Imams that had succeeded him were his representatives. From al-Hasan b. Musa Nawbakhti’s Firaq: Some of them (i.e. the Waqifa) denied that he (i.e. al-Kadhim عليه السلام) was killed. They said that he had died and that Allah had lifted him up to His domain and that He would send him back when he rose. All of these were called the Waqifa, because they stopped at Musa b. Ja`far – as the imam al-Qa’im. They did not follow an imam after him, nor did they pass him and follow another. Those of them who claimed that he was alive, said that al-Rida عليه السلام and his successors were not imams; rather, they were [Musa’s] deputies – one after another – until the time of his return, and that people have to obey them and follow their orders… Another sect said, “We do not know whether he is dead or alive, because we have narrated many stories about his being al-Qa’im al-Mahdi. It is not permissible to retract them. We have also received true accounts about the death of his father, his grandfather, and his othe ancestors, peace be upon them. This is also something that we cannot dispute, because of its publicity and authenticity, so that it cannot be considered some sort of conspiracy – for death is our just fate and Allah, the Exalted, does whatever He wills. Therefore, we stopped and hesitated to choose between confirming his death or his being alive. Meanwhile, we continue to adhere to his Imamate. We will not move to another [imam] until we become certain about his affair and the veracity of this slef-appointed man, who claimed the Imamate,” meaning `Ali b. Musa al-Rida. “If his Imamate becomes authenticated, like his father’s Imamate, through essential signs and proofs that he is the Imam and that his father has died, and not through the stories of his associates, we will believe him and give him our loyalty.” Therefore, Waqifi individuals and communities upheld the following irreconcilable beliefs: Imam Musa al-Kadhim عليه السلام died and was (or will be) resurrected and lifted to Allah’s domain.He did not die, but rather, he went into occultation.Uncertainty and tawaqquf on whether or not the Imam was alive.The Imams after him were awsiya’ that would represent him until his uprising.The Imams after him were liars whose Imamates could not be established.As we can see, some of these positions have not only contradicted the earlier narrations, but they contradict each other. Because Allah interferes in our affairs and guides us out of His mercy and lutf, it would be unreasonable to believe that that one community who had His truth in the last fourteen hundred years would not be able to agree upon something so fundamental. The recognition of a divine authority is what sets the Shi`a apart from other sects, yet this issue is put into question in the Waqifi creed. Those who believed that al-Kadhim عليه السلام had died without leaving a successor behind have gone against the very sahih and very mutawatir notion that Allah does not leave the Earth without a hujja. Those who believed that al-Kadhim عليه السلام was lifted – much like `Isa b. Maryam عليه السلام – have also denied the existence of Allah’s hujja on Earth, which is a very well-established doctrine in Shiism. Those who believed that ar-Rida عليه السلام was the wasi of al-Kadhim عليه السلام while still maintaining the Qa’imiyya of al-Kadhim عليه السلام have also fallen into fallacies – so much so that the neo-Waqifis have not considered taking this position despite the explicit evidence for it found in Fii Nusrat al-Waqifa. There is absolutely no indication that Imam ar-Rida عليه السلام supported the Waqifi claims, and on the contrary, he and the succeeding Imams had repeatedly gone against the Waqifa and converted many of them back to the Imamiyya. The only position left is the idea that Musa al-Kadhim عليه السلام was the Mahdi in occultation somewhere on Earth – a belief that many Waqifis would have opposed. Even if it were upheld by the neo-Waqifa, it removes the Imam’s position as a guide to humanity, which is the reason why the institution of Imamate exists to begin with. If al-Kadhim عليه السلام were the Qa’im, then not only did he fail in guiding all of humanity in the last millennium, but he also did not guide his few followers into any collective certainty on these fundamental issues. Guidance during the occultation Although the occultation is a time of confusion and dismay, it is also a time where the guidance of Allah remains perpetual. Many will have incorrect beliefs regarding their Imam and be confused about the religion, and the neo-Waqifis have presented a few traditions to support this view. ابن المغيرة بإسناده، عن السكوني، عن الصادق، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: [إن] الاسلام بدا غريبا وسيعود غريبا كما بدا، فطوبى للغرباء . Ibn al-Mughira by his isnad from as-Sakuni from as-Sadiq from his fathers عليهم السلام. He said: The Messenger of Allah صلى الله عليه وآله said: Islam began as a stranger and will return to being a stranger as it had begun, so blessed are the strangers. In this narration, the Prophet صلى الله عليه وآله foretells the misguidance that would come after him. Just as Islam began with few followers in Mecca, whose beliefs were strange to those surrounding them, the Umma would soon return to this state. And indeed, there were many points in Shi`i history where the believers were few and misguidance was prevelant. After the death of the Prophet صلى الله عليه وآله, the narrations indicate that only three believers were left amongst the companions: Salman al-Farisi, Abu Dharr al-Ghifari, and Miqdad b. al-Aswad. The rest of the pious companions came back the Islam soon thereafter. Likewise, after the tragedy in Karbala’, the number of `Ali b. al-Husayn’s عليه السلام companions were only five. In the end times, it is expected that the number of believers would, again, be few. عبد الواحد بن عبد الله، عن أحمد بن محمد بن رباح، عن أحمد بن علي الحميري عن [الحسن بن أيوب، عن عبد الكريم الخثعمي عن أحمد بن] (4) الحسن بن أبان، عن عبد الله بن عطا، عن شيخ من الفقهاء يعني أبا عبد الله عليه السلام قال: سألته عن سيرة المهدي كيف سيرته ؟ قال: يصنع ما صنع رسول الله صلى الله عليه وآله يهدم ما كان قبله، كما هدم رسول الله صلى الله عليه وآله أمر الجاهلية ويستأنف الاسلام جديدا. `Abd al-Wahid b. `Abdullah from Ahmad b. Muhammad b. Rabah from Ahmad b. `Ali al-Himyari from [al-Hasan b. Ayyub from `Abd al-Karim al-Khath`ami from Ahmad b.] al-Hasan b. Aban from `Abdullah b. `Ata from a shaykh of the fuqaha – meaning Abu `Abdillah عليه السلام. He said: I asked him about the conduct of the Mahdi, how will his conduct be? He said: He will act as the Messenger of Allah صلى الله عليه وآله acted, destroying what is before him as the Messenger of Allah صلى الله عليه وآله destroyed the affair of Jahiliyya, recommencing Islam anew. When the Qa’im arrives, he will bring with him an amr that will be different from the one that will exist at that time. This new command (or affair) will be the abandonment of taqiyya and the open teaching the religion of his predecessors. Because misguidance would be prevelant, just as it was at certain parts of early Islamic history, the Mahdi’s ministry would be a recommencing of Islam. The Mahdi is a figure that is much like the Prophet صلى الله عليه وآله – he will rise amidst ignorance and injustice, and he will replace that with guidance and justice by force. أحمد بن إدريس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان، عن أحمد بن محمد بن أبي نصر قال: قال أبو الحسن عليه السلام: أما والله لا يكون الذي تمدون إليه أعينكم حتى تميزوا أو تمحصوا، حتى لا يبقى منكم إلا الاندر، ثم تلا (أم حسبتم أن تتركوا ولما يعلم الله الذين جاهدوا منكم) ويعلم الصابرين Ahmad b. Idris from `Ali b. Muhammad b. Qutayba from al-Fadl b. Shadhan from Ahmad b. Muhammad b. Abi Nasr. He said: Abu’l Hasan عليه السلام said: By Allah, what your eyes are set upon will not occur until you become distinguished or refine, until none of you remain except the most select. He then recited, “Do you think that you will be left [as you are] while Allah has not yet made evident those among you who strive…” (9:16) and He knows the patient ones. (Tusi’s Ghayba) This hadith further establishes that the Shi`at `Ali would dwindle in number, but not disappear. The masses of partisans would gradually become a smaller community of dedicated believers. This narration does not support the view that the believers would disappear for a thousand years and return. Rather, it discusses the refining of the Shi`a, so much so that only the most distinguished remain. Part of this process – in my opinion – was the extinction of rival groups, such as the Fat`hiyya, the Nawusiyya, the Kaysaniyya, the Jarudiyya, the Mubarakiyya, the Bazighiyya, the Dhammiyya, the Ghurabiyya, the Ya’furiyya, the Hafithiyya, and yes, the Waqifiyya too. The other side to this dwindling would be the misguidance of shaytan during the ghayba, which would seep into the Shi`a, causing them to stop practicing and apostatize. Despite this, this hadith and others like it indicate that there would indeed be a pious and believing community, albeit small. Although the modern Twelver community grows in number, we see today that the true believers are becoming rarer to find, and it will continue to be this way until the Day of Judgment. The companions that would rise with the Qa’im would the best of the believers, each of them receiving the reward of fifty of the Prophet’s companions. Falsehood and confusion would reign during the ghayba, and the return of the Mahdi would put an end to this perplexity. The ahadith discuss what the confused people will argue regarding the Hidden Imam: The Mahdi has yet to be born. Imam al-Kadhim عليه السلام said, “The people will say, ‘the Patron of this affair has not yet been born’.” (Kamal ad-Deen) The Mahdi has died. The Mahdi has gone into hiding.The neo-Waqifa have argued that Imam Musa عليه السلام fits some of these conditions better than the twelfth Imam, because the world is in agreement that al-Kadhim عليه السلام had died. However, the world is also in agreement that all of his predecessors have died. The universal assumption that one is dead is not indicative to his being the Qa’im, because the billions of people who have died, been washed, been prayed upon, and been buried have met this criteria. To say, however, that this point is unique to al-Kadhim عليه السلام is incorrect. After the Twelfth Imam had entered the major occultation, many believed that he had actually died. But with books like Nu`mani’s Ghayba, it became clear that the Imam was not dead, but rather, he had entered a new phase in his occultation. Still, an argument is made in light of the following tradition and those like it: حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثنا علي بن إبراهيم عن أبيه إبراهيم بن هاشم ، عن عبد الله بن حماد الأنصاري ، ومحمد بن سنان جميعا ، عن أبي الجارود زياد بن المنذر ، عن أبي جعفر محمد بن علي الباقر عليهما السلام قال : قال لي : يا أبا الجارود إذا دارت الفلك ، وقال الناس : مات القائم أو هلك ، بأي واد سلك ، وقال الطالب : أنى يكون ذلك وقد بليت عظامه فعند ذلك فارجوه ، فإذا سمعتم به فأتوه ولو حبوا على الثلج Muhammad b. Musa b. al-Mutawakkil رضي الله عنه narrated. He said: `Ali b. Ibrahim narrated from his father Ibrahim b. Hashim from `Abdullah b. Hamad al-Ansari and Muhammad b. Sinan together from Abu’l Jarud Ziyad b. al-Mundhir from Abu Ja`far Muhammad b. `Ali al-Baqir عليهما السلام. He said: He said to me: O Abu’l Jarud, if the heavens were to turn, and the people say “the Qa’im has died, or was destroyed; [nay] which valley has he travelled to?” and the demander says, “is he this one, while his bones have decayed?”, at that point will be his appearance. If you hear of it, join him, even if you must crawl on ice. (Kamal ad-Deen) The part in question is where one asks, upon the arrival of the Mahdi, “is he this one, while his bones have decayed?” This means that some will be surprised to see that the man عليه السلام is not dead. While we believe that the seventh Imam was killed, other candidates for Qa’imiyya fit this criteria too: the Nawusiyya said that Imam Ja`far as-Sadiq عليه السلام had not died and that he was the Qa’im in occultation, and other sects made similar claims. If as-Sadiq عليه السلام were to appear, we too would be surprised and this prophecy would seem to fit him. However, the reason why these two Imams cannot fulfill this prophecy is because the notion that the Qa’im had died would not be the sole belief upheld by the masses. As this narration and other traditions indicate, prior to the Qa’im’s uprising, there would be people that believe that he is indeed alive and hidden. While those who do not recognize the occultation of the Twelfth Imam عليه السلام have simply denied his existence – as opposed to upholding a belief in his death – we do not know what the people will believe at the time of the Qa’im’s appearance. New reasons may be found in the future, prior to the rise of the Qa’im, that would cause people to believe that the Twelfth Imam عليه السلام had died. Just as people believed this in the past, the belief can plausibly return in the future. It is yet another prophecy that we await to be fulfilled. We can be certain that al-Kadhim عليه السلام was not the Qa’im through several narrations on this topic. Even in the state of occultation, Allah does not allow misguidance to consume all people. Rather, the ahadith indicate that there would be a community of believers during occultations of the past and the future who would be upon a correct religion. حدثنا أبي، ومحمد بن الحسن رضي الله عنهما قالا: حدثنا سعد بن عبد الله، وعبد الله بن جعفر الحميري، ومحمد بن يحيى العطار، وأحمد بن إدريس جميعا، عن محمد ابن الحسين بن أبي الخطاب، وأحمد بن محمد بن عيسى، وأحمد بن محمد بن خالد البرقي وإبراهيم بن هاشم جميعا، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن مالك الجهني، وحدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، وسعد بن عبد الله، عن عبد الله بن محمد الطيالسي، عن منذر بن – محمد بن قابوس، عن النصر بن أبي السري، عن أبي داود سليمان بن سفيان المسترق، عن ثعلبة بن ميمون، عن مالك الجهني، عن الحارث بن المغيرة النصري، عن الأصبغ ابن نباتة قال: أتيت أمير المؤمنين علي بن أبي طالب عليه السلام فوجدته متفكرا ينكت في الأرض، فقلت: يا أمير المؤمنين مالي أراك متفكرا تنكت في الأرض أرغبت فيها؟ فقال: لا والله ما رغبت فيها ولا في الدنيا يوما قط ولكن فكرت في مولود يكون من ظهري الحادي عشر من ولدي، هو المهدي يملأها عدلا كما ملئت جورا وظلما، تكون له حيرة وغيبة، يضل فيها أقوام ويهتدي فيها آخرون، فقلت: يا أمير المؤمنين وإن هذا لكائن؟ فقال: نعم كما أنه مخلوق وأنى لك بالعلم بهذا الامر يا أصبغ أولئك خيار هذه الأمة مع إبرار هذه العترة، قلت: وما يكون بعد ذلك؟ قال: ثم يفعل الله ما يشاء فإن له إرادات وغايات ونهايات. My father and Muhammad b. al-Hasan رضي الله عنهما narrated. They said: Sa`d b. `Abdillah, `Abdillah b. Ja`far al-Himyari, Muhammad b. Yahya al-`Attar, and Ahmad b. Idris together narrated from Muhammad b. al-Husayn b. Abu’l Khattab from Ahmad b. Muhammad b. `Isa, Ahmad b. Muhammad b. Khalid al-Barqi, and Ibrahim b. Hashim together from al-Hasan b. `Ali b. Faddal from Tha`laba b. Maymun from Maalik al-Juhni. And Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhamad b. al-Hasan as-Saffar and Sa`d b. `Abdillah narrated from `Abdillah b. Muhammad al-Tayalasi from Mundhir b. Muhammad b. Qabus from an-Nasr b. Abi as-Sari from Abu Dawud Sulayman b. Sufyan al-Mustariq from Tha`laba b. Maymun from Maalik al-Juhni from al-Harith b. al-Mughira an-Nasri from al-Asbagh b. Nubata. He said: I came to Amir al-Mu’mineen `Ali b. Abi Talib عليه السلام and I saw him contemplating and drawing lines in the earth. So I said to him: O Amir al-Mu’mineen, why do I see you contemplating and drawing lines in the earth? Is it out of desire for the earth? He said: No, by Allah, I have never desired anything in it, nor in the world for even one day. Rather, I was thinking about one who will be born from my offspring – the eleventh from my sons. He is the Mahdi, who will fill the Earth with equity as it will have been fraught with injustice and oppression. There will be a perplexity and occultation related to him, through which some communities will go astray and others will be guided. So I said to him: O Amir al-Mu’mineen, is this to happen? He said: Yes, it is as though he were created already, and I have knowledge of this affair for you (?). O Asbagh, those are the best of this Umma with the pious of this progeny. I said to him: And what will happen after that? He said: Allah will do what He wishes, for He has wills, objectives, and outcomes. (Kamal ad-Deen) This hadith is widely narrated by many important individuals, and it can correctly be traced up to Shi`i giants like ibn Faddal and Tha`laba b. Maymun. Here, Imam `Ali عليه السلام says, “some communities will go astray and others will be guided” during the occultation. This point further supports the doctrine that the guidance of Allah is perpetual, even during the ghayba, as it speaks of communities being guided and becoming believers, rather than there being utter misguidance. This further supports the Twelver position, which is that the believers are few, but not zero. حدثنا أبي رحمه الله قال : حدثنا محمد بن يحيى العطار ، عن يعقوب ابن يزيد ، عن محمد بن أبي عمير ، عن سعد بن أبي خلف ، عن يعقوب بن شعيب ، عن أبي عبد الله عليه السلام قال : كان بين عيسى وبين محمد عليهما السلام خمسمائة عام منها مائتان وخمسون عاما ليس فيها نبي ولا عالم ظاهر ، قلت : فما كانوا ؟ قال : كانوا متمسكين بدين عيسى عليه السلام ، قلت : فما كانوا ؟ قال : كانوا مؤمنين ، ثم قال عليه السلام : ولا يكون الارض إلا وفيها عالم. My father رحمه الله narrated. He said: Muhammad b. Yahya al-`Attar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Sa`d b. Abu Khalaf from Ya`qub b. Shu`ayb from Abu `Abdillah عليه السلام. He said: Between `Isa and Muhammad عليهما السلام there was [a period of] five hundred years, from them were two hundred and fifty years in which there was no apparent prophet or scholar (`alim). I said: So how were they? He said: They were grasping the religion of `Isa عليه السلام. I said: So how were they? He said: They were believers. Then, he عليه السلام said: And the Earth does not remain except with a scholar (`alim) therein. (Kamal ad-Deen) Here, the Imam عليه السلام speaks of an earlier occultation, sometime in between `Isa b. Maryam عليه السلام and the Prophet Muhammad صلى الله عليه وآله. Despite there being no apparent `alim, it describes a community of believers that had held onto the true religion of `Isa عليه السلام. The Imam then ends the narrative with the mutawatir notion that Allah never leaves the world without an `alim. This implies that, whether the Imam is visible or not, he will continue his mission of guidance. That guidance translates into the existence of believers, which the Waqifa have lacked for over a millennium. ابن الوليد عن الصفار عن سعد والحميري معا عن ابن أبي الخطاب عن ابن أسباط عن ابن عميرة عن زيد الشحام عن أبي عبد الله (ع) قال إن صالحا (ع) غاب عن قومه زمانا وكان يوم غاب عنهم كهلا مبدح البطن حسن الجسم وافر اللحية خميص البطن خفيف العارضين مجتمعا ربعة من الرجال فلما رجع إلى قومه لم يعرفوه بصورته فرجع إليهم وهم على ثلاث طبقات—طبقة جاحدة لا ترجع أبدا وأخرى شاكة فيه وأخرى على يقين فبدأ (ع) حيث رجع بطبقة الشكاك. فقال لهم أنا صالح فكذبوه وشتموه وزجروه وقالوا برئ الله منك إن صالحاً كان في غير صورتك قال فأتى الجحاد فلم يسمعوا منه القول ونفروا منه أشد النفور ثم انطلق إلى الطبقة الثالثة وهم أهل اليقين. فقال لهم: أنا صالح فقالوا: أخبرنا خبرا لا نشك فيك معه أنك صالح فانا لانمتري أن الله تبارك وتعالى الخالق ينقل ويحول في أي الصور شاء وقد اخبرنا وتدارسنا فيما بيننا بعلامات القائم إذا جاء، وإنما صح عندنا إذا أتى الخبر من السماء. فقال لهم صالح: أنا صالح الذي أتيتكم بالناقة فقالوا صدقت وهي التي نتدارس فما علاماتها فقال: لها شرب ولكم شرب يوم معلوم قالوا: آمنا بالله وبما جئتنا به فعند ذلك. قال الله تبارك وتعالى: إن صالحا مرسل من ربه، قال أهل اليقين: إنا بما ارسل به مؤمنون. وقال الذين استكبروا وهم الشكاك والجحاد إنا بالذي آمنتم به كافرون. قلت: هل كان فيهم ذلك اليوم عالم؟ قال: الله تعالى أعدل من أن يترك الأرض بغير عالم يدل على الله تبارك وتعالى ولقد مكث القوم بعد خروج صالح سبعة أيام على فترة لا يعرفون إماما غير أنهم على ما في أيديهم من دين الله(عز و جل) كلمتهم واحدة، فلما ظهر صالح (ع) اجتمعوا عليه، وإنما مثل (علي و) القائم مثل صالح (ع). Ibn al-Walid from as-Saffar from Sa`d and al-Himyari together from ibn Abu’l Khattab from ibn Asbat from ibn `Umayra from Zayd ash-Shahham from Abu `Abdillah عليه السلام. He said: Salih عليه السلام disappeared from his community for a long period, and the day he disappeared from them he was an elderly man of an exceptional interior, a handsome physique, a dense beard, a delicate abdomen, and small cheeks. Altogether, he was of an average build amongst men. When he returned to his people, they did not recognize him with the appearance he had. When he returned, they were of three groups: One group rejected him, saying, “Do not ever come back”. One group had doubted him. And the last group was upon certainty (yaqeen). When he عليه السلام returned, he began with the doubting group and said to them: I am Salih. They belied, cursed, and snubbed him; and said to him: Allah is disassociated from you! Salih was in a figure other than yours. He (i.e. the Imam) said: He then went to the rejecters, but they did not listen to his word and they dispersed from him in a very cruel manner. Then he went to the third group, who were the people of certainty (Ahl al-Yaqeen). So he said to them: I am Salih. So they said: Inform us of something so that we may not doubt that you are Salih, for we do not doubt that Allah تبارك وتعالى is the Creator, and He transfers and transforms His servants into any figure He wills; Salih had informed us and taught us when he was amongst us the signs of the coming of the Qa’im; that a word is true when it comes before us from the heavens. So Salih said to them: I am the Salih that brought you the calf. They said: You have spoken the truth; this is what we have been studying. So, what are its signs? He said: There is a drink for it (i.e. the calf) and a drink for you on a specified day. They said: We have believed in Allah and in what you have brought to us. [Then] Allah تبارك وتعالى said: Verily, Salih is a messenger from his Lord. The people of certainty (Ahl al-Yaqeen) said: We believe in what he has been sent with. And those who were arrogant, who were the doubters and the rejecters, said: We are disbelievers in that which you have believed. So I (i.e. the narrator) said: Was there in that period (yawm) a scholar (`alim) amongst them? He said: Allah تبارك وتعالى is more just than to leave the Earth without a scholar (`alim) who would guide to Allah تبارك وتعالى. The community remained seven days after the exit of Salih, a period in which they did not know any Imam, except the religion of Allah عز و جل they had in their hands, and their word was one. When Salih عليه السلام appeared, they united around him. Verily, the example of [`Ali and] the Qa’im is like Salih’s عليه السلام. (Kamal ad-Deen) This hadith makes the overt comparison between the Qa’im and the prophet Salih عليه السلام. During his occultation, the community was still under the divine authority of Salih even though he had been hidden from them. Yet, the believers grasped the religion of Salih. Upon his return, the Imam عليه السلام describes that the nation was in three camps: a group of rejectors, a group of doubters, and a group of believers. This is also the case with the occultation and return of the Twelfth Imam عليه السلام – there are believers, doubters, and rejectors in our era, and those who believe are grasping the religion of the Ahl al-Bayt عليه السلام. This parallel to Salih عليه السلام cannot be applied to the Waqifa, because there have been no means to grasp their religion, nor has there been a community that was upon any yaqeen. Even the historical Waqifa and the neo-Waqifa have no certainty in al-Kadhim عليه السلام being alive. حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ أَبِي أَحْمَدَ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ قَالَ: سَأَلْتُ سَيِّدِي مُوسَى بْنَ جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً فَقَالَ ع النِّعْمَةُ الظَّاهِرَةُ الْإِمَامُ الظَّاهِرُ وَ الْبَاطِنَةُ الْإِمَامُ الْغَائِبُ فَقُلْتُ لَهُ وَ يَكُونُ فِي الْأَئِمَّةِ مَنْ يَغِيبُ قَالَ نَعَمْ يَغِيبُ عَنْ أَبْصَارِ النَّاسِ شَخْصُهُ وَ لَا يَغِيبُ عَن‏ قُلُوبِ الْمُؤْمِنِينَ ذِكْرُهُ وَ هُوَ الثَّانِي عَشَرَ مِنَّا يُسَهِّلُ اللَّهُ لَهُ كُلَّ عَسِيرٍ وَ يُذَلِّلُ لَهُ كُلَّ صَعْبٍ وَ يُظْهِرُ لَهُ كُنُوزَ الْأَرْضِ وَ يُقَرِّبُ لَهُ كُلَّ بَعِيدٍ وَ يُبِيرُ بِهِ كُلَّ جَبَّارٍ عَنِيدٍ وَ يُهْلِكُ عَلَى يَدِهِ كُلَّ شَيْطَانٍ مَرِيدٍ ذَلِكَ ابْنُ سَيِّدَةِ الْإِمَاءِ الَّذِي تَخْفَى عَلَى النَّاسِ وِلَادَتُهُ وَ لَا يَحِلُّ لَهُمْ تَسْمِيَتُهُ حَتَّى يُظْهِرَهُ اللَّهُ عَزَّ وَ جَلَّ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْما Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim b. Hashim narrated from his father from Abu Ahmad Muhammad b. Ziyad al-Azidi. He said: I asked my master Musa b. Ja`far عليه السلام about the saying of Allah عز و جل, “…and He lavished upon you His favours, both apparent (thahir) and hidden (batin)…” (31:20). He عليه السلام said: The apparent favour is an apparent Imam, and the hidden favour is an occulted Imam. So I said to him: And will there be any [imam] who is occulted from amongst the Imams? He said: Yes, his person will be occulted from the people’s sight, but his remembrance will not be occulted from the believers’ hearts. And he is the twelfth from us. Allah eases all difficulties for him, helps him overcome all adversities, makes apparent to him the treasures of the Earth, brings close to him all that is remote, eradicates the immensely arrogant through him, and with his hand destroys every disciple of Satan. He is the child of the master of slave women; he is whose birth will be concealed from the people, and whose name is not permissible to be named until Allah عز و جل makes him apparent and fills the Earth with equity and justice as it would have been fraught with injustice and oppression. (Kamal ad-Deen) Here, not only does the Righteous Servant عليه السلام say that the Twelfth Imam عليه السلام would be hidden, but he also says that the Imam’s remembrance would remain in the hearts of believers. If al-Kadhim عليه السلام were the Mahdi, then the hearts of the believers would have been able to ascertain him amidst his ghayba for the past millennium. On the other hand, the son of al-`Askari عليه السلام did indeed go into ghayba and his remembrance has been perpetual in a community of believers, just as this hadith prophesies. The narratiosn on this topic are many, and it is clear that the religion of Allah and a community of believers would remain during the period of occultation. Conclusions Through many verses, ahadith, and rational arguments, it is well established within Shiism that Allah’s guidance in the world is perpetual. Even during times of trial, such as the occultation of the Hidden Imam عليه السلام, the affect of the hujja is present and the religion of Allah is available. The believers follow that which is in their hands and they await the revolution of the Qa’im عليه السلام. This article only addresses a few points, and a further examination of this theme is necessary. However, let the sources we did present today speak on behalf of Allah’s justice and mercy.
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  22. As Iranian religious leaders abstain from issuing fatwas instructing their followers to go on jihad in Syria, Iranians from different youth organizations continue to attend mass gatherings calling for the protection of shrines, tombs and mosques from salafist militants. http://www.youtube.com/watch?v=Qsq8T9pgWRo Thoughts?
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  23. lol, guess its sufficient for most teenagers in the audience.
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  24. After all, what is the one time we see Yahshua lose His tempter in the scriptures... ? It is over the money- changers in the temple of the Lord... boldly flaunting in His own house, what God has specifically prohibited.
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  25. Can't wait until this reaches the idiots who think being Lebanese makes them brilliant.
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  26. They could have married eskimo wives and obeyed Muslim or Christian moral values instead of committing fornication... I honestly don't follow your twisted logic. Seriously, it sickens me that people like you think that you can change God's decree and His laws for mankind to suit your own needs or to suit whatever situation you are in. It's because of people like you that the West is devoid of morality and follows their lusts as a barometer for their lifestyle. They have been reduced to all but animals because of mentalities like yours. It is shameful to the religion of Christianity that you call yourself a Christian and it is sad that the very people Jesus (peace be upon him) came to guide have gone astray and listened to Satan in all affairs and tried to use religion to justify their false beliefs just as you have. Morality is defined by God and is never changed. Maybe you have changes within the Bible, but that is because it was written by 40 men and then changed and altered over the years to suit the needs of whichever society changed it. The Quran was sent by God alone and there is no alteration to anything within it, including the moral values it puts forth.
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  27. Why regret. Your topic has five pages already. Seems to me a lot of people are thinking about it and responding to it. Dont mind people who disagree with you. People are always going to disagree with everything. Like you said, Islamic republic is not infallible. The noble and respected family of the politicians dont deserve to be treated with false sense of superiority or undue importance due to their family connection. They are as corrupt as everyone else, or maybe more. Your friend may not be ignorant. You only think he's ignorant because he doesn't subscribe to your glorious Islamic republic ideals/propaganda. Buying into government backed propaganda is easy. Rejecting it is harder. You are probably more ignorant than your friend but don't know yet.
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  28. It is mutawatir reported from many sources and besides Ibne Taymiya has included in his minjaj.
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  29. Freedom is an illusion, the laws are corrupt and based on their own moral values and not the moral values of the Bible or the Quran. Everything else you mentioned relates to the state of the "successful" western economy. Yes, economically, the psuedo-Christian countries of today's age are running in full thrust (unsustainably nonetheless). This is why so many people immigrate. To live better, economically stable lives. Not for the value of the country's systems themselves. They are forced to immigrate because the unlawful economic systems have taken over the globe and if you don't comply with the system, you are left behind in the dust to suffer poverty. The problem lies 1. In the corruption of moral values as you said and 2. In the economic system that is based on usury (interest/debt). Usury is the basis of the global economy today, sadly, and the depressing fact is that the only reason that the psuedo-Christian countries are flourishing today is because of their unlawful economic system that had grown to dominate the world. Not because of any of the corrupt laws they hold highly nor because of their so-called "freedom". http://www.youtube.com/watch?v=jqvKjsIxT_8 Soon the system will collapse due to its inherent unsustainable nature. Going against the word of God has dire consequences. There exists no Islamic state in this world today because of the fact that the economic system does not allow for it. Usury cannot be the base of an Islamic state's economy and there is no way to circumvent the fact that every state in existence today is based on usury. Soon (InshaAllah) an Islamic state (this would be exactly the same as a Christian state as Jesus (peace be upon him) would have wanted it) will be raised to abolish usury and morality in laws and conduct along with a lawful, sustainable economy will be set into place.
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  30. Yes, I'm a Shia Muslim. Yes, Imam Muhammad ibn Hasan al Mahdi (as) is in occultation. If you know what I was trying to say then you shouldn't had criticized me for what you've already understood. My proof and reasoning weren't faulty rather you're trying to make'em look faulty. You're not a Shia Muslim, brother. All my posts and comments were consistent with Shia Muslim beliefs.
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  31. khamosh21

    Help Pls

    Thanks for the reminder CLynn, sometimes we get so caught up in our systems that we forget how narrow minded we can become. I am only looking for peace, please don't mistake my comments or views for anything else. When I talk about taking action it is through peaceful and polite means. Pray for me as i will be for you.
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  32. Greetings BuggyLemon, I fear that you are correct, for the majority of people, even those who consider themselves 'Christian'. I remain hopeful and confident. We just recently say the power of prayer in the events surrounding Kerry - Assad - Putin - and the U.S. http://www.romereports.com/palio/various-religious-faiths-join-pope-during-prayer-vigil-for-syrian-peace-english-10968.html#.Ui5ZwT8S7mt Salaam, if every one would keep praying, God will hear from the heavens and answer... 14 If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.
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  33. Be careful on this pathway, one slip (and one slip could be for the one at the bottom insignificant) and your doomed to the bottom, however when you get back up, your injured and demoralized, the climb is even harder than before. The higher you go the bigger the fall without question. It is easier for a person at the bottom to get forgiven and accepted even if he committed a grave sin, but the one at the top, the climb is not easy to acquire, its like as if your legs are now broken and you must go back on the path. Takes much more effort and is much more painfull. May God guide us all and forgive us all.
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  34. Al-Mufeed

    Sheikh Yasser Al Habib

    http://www.youtube.com/playlist?list=PL2DFF9D582F7BA2B4 ^here 20 lectures - 18 from Ayatullah Wahid Khorasani and 2 from Ayatullah Javadi Amuli - all with English subtitles. There are hundreds of lectures online - video and audio format from many scholars, I only linked these specific ones because they have english subtitles. How is habib reaching you? I am almost certain you don't even watch Habib on t.v - because its in Arabic, and you don't speak arabic, as you are of Indian/Pakistani origin. What you see from him are a few clips online that people have added subtitles too. Other wise realistically neither people like habib or allahyari are making any attempt to reach any one in the west, as all of their programing is in arabic or farsi. There is just as much - if not more - material available from great scholars both on the t.v and on the net, but it doesn't get as much attention because its not sensationalistic.
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  35. A whole Library in English : http://islamiclib.wordpress.com/ A whole Library in Arabic: http://narjes-library.blogspot.co.uk/ May Allah Guide you on the right path, and Feel Free to ask us any Questions. (salam)
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  36. Haram e Imam e Reza (AS) is heaven :wub:
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  37. Friends, I am prepared to offer you something amazing. This incredibly stupid movie: There are a lot of things I need to explain and complain about so please read. Firstly, the spy genre is nonsense. It has always been nonsense. It's one of Hollywood's poorest excuses to make things blow up. At least in the disaster genre (which is also c.rap), you can IMAGINE that in such circumstances (though implausible) -- alien invasion, apocalypse, super-terrorists, etc. -- things would bound to get blow'ded up. But in the spy genre? Is this honestly what Hollywood thinks a spy's work looks like? Running around the world and blowing up cities? I mean, I do think the movie has a degree of self-awareness, but that doesn't make it any better. It just makes it all the more dumb. "Yeah, we know this isn't REALLY what spies do. We know that would be stupid. But we're still gonna make a movie depicting it like this." Anyway that's just a general complaint. The most important thing to analyze about c.rap action movies is the c.rap racist depictions of peoples and nations. So let's take a look. One of the earlier scenes is set in Hong Kong where we are introduced to a contract killer named Han. The character is Korean although I am 99 percent sure that "Han" is a Chinese name. Whatever... the bigger problem is that he was entering some room to meet a... druglord? State official? Gangster? I have no idea who this guy was; the movie gives no real introduction, and just kills him seconds after he is introduced. In any case... when he enters the druglord's (?) room, the entire set-up is Japanese!!! The design of the room, the music being played in the background, the clothing that the druglord is wearing (and which they force Han to wear also). Han even kills the guy with a piece of origami (also a Japanese thing). So a Korean assassin with a Chinese name -- in China -- kills a white North American guy... and everything was Japanese. Good job, movie. You failed even at getting your stereotypes right. Later, the team of retired spies -- Bruce Willis and John Malcovich, and Bruce Willis' girlfriend (yeah, Bruce Willis is 80 years old but still not ready to get married; thank you, Hollywood, for conditioning us to think that that's normal) are introduced to the next important stereotype: the Russian femme fatale, played by Catherine Zeta Jones. Or, I should be more accurate and say: Catherine Zeta Jones played by Catherine Zera Jones. But sometimes she wears a KGB uniform so... Russian. CZJ fails. She doesn't change even her accent. At least Hollywood got Brigitte Nielsen (Danish) and Rolph Lundgren (Swedish) to get the Russian accent SOMEWHAT right. What's worse is that they made her up like she's about to do a photo shoot. Even when she is wearing her officer's uniform, she has her hair down (and not wearing a hat, presumably also for hair reasons), and the top buttons of her shirt are all unbuttoned. I understand they are trying to sell her, but they can't just dress her up any way they want when she is supposedly in uniform. Why did they even bother having her in uniform if they were gonna make it look like a bad Halloween costume? But the most important thing about this movie -- and the reason I am even bothering to explain any of this to you all -- is that there is a scene where they attack the Iranian embassy in London. Naturally, I have a lot to say. So, earlier in the movie (which I failed to mention because who cares), our douchey protagonists break a crazed old nuclear scientist (played by Anthony Hopkins) out of a mental hospital. He planted a special nuke in Moscow some 30 years ago and they want him to show them where it is so they can destroy it. Hopkins' motivations are never made clear but basically he's a nutter and wants the bomb to go off for a revenge plan of sorts. (there are some very passing allusions to the possibility of him having been a traitor, but they are just in passing). So he takes the bomb with him to London and takes refuge in... the Iranian embassy. Helen Mirren is in this movie. She plays the same role she always plays: old woman who doesn't allow the fact that she is old prevent her from acting like a total skankoid. She is a retired MI6. She debriefs the protagonists before their break-in plan (for like, two seconds; that must have helped them a lot in the heat of battle) on the level of security they will have to deal with at the embassy. She says that the security on the outside (handled by the British authorities, I am assuming) is heavy, but they REALLY need to be concerned about the security on the inside, because they are Revolutionary Guards -- real "fanatics" -- who won't hesitate to kill them. Well geez, thank you Helen Mirren for explaining what constitutes a fanatic: someone who kills the person who is shooting up everyone at their embassy. Hollywood morals, everybody! And this leads us to the most annoying scene of the movie: Bruce Willis' girlfriend seduces an Iranian embassy personnel and then threatens to kill him if he doesn't write an official statement directed to Tehran in which he condemns the treatment of women in Iran. (ha ha) God, I hate Hollywood. Anyway, in some of the most baffling "Farsi" since George Clooney in Syriana, John Malkovich goes to the embassy disguised as an old man (which... he already is) and says he wants to defect to Iran, which is met with surprise by the Paki guy with the Salafi beard that the movie is trying to convince us is a worker at the Iranian embassy. Side note here: I have noticed that Iranians are the most elusive of all the brown peoples in all of Hollywood. You rarely see Iranians playing the Iranian villain roles. I mean we have the shameless Shohreh Aghdashloo, but who else? Omid Jalili? He fails in life. He's born and raised in England, and the accent he pretends to have is a fake ARAB accent, not a fake Iranian accent. So -- and I think this is actually a good thing -- the Iranians are all played by what appears to be (based on the buffet of accents which this film offers) Arabs, Pakis, and Anglos who spent some time in the sun. So the protagonists start shooting up everyone in the embassy. To be honest, I liked the look of the embassy. I am 99 percent sure they shot this scene at the actual embassy (can the Londoners here can confirm that for me?). The decoration and artwork is all legit; the set-up is very Iranian (which I doubt Hollywood would get right if they were to design it on their own). And then there is one of the more perplexing aspects of the Iranians in this movie. The guys who are returning fire, are all dressed in two-piece suits (without ties, of course). The Helen Mirren character previously mentioned that the place was defended by Revolutionary Guards. It was odd to me, then, that none of the guards of the embassy were in uniform. Though I am glad, in a way. Never been a fan of these uniforms. But what's REALLY perplexing is this: all of the embassy personnel are dressed like this (which means CLEARLY Hollywood knew that we are not so keen on the ties), and yet still there is ONE guy in the embassy who is wearing a tie!!! Why??? The one thing they got right, they ruined. Let's see, what else did they do? Well I'm not gonna bother describing the end of the movie, because who cares. The only important thing is the Iranian embassy stuff. I almost forgot to mention: when Bruce Willis' girlfriend is seducing the Iranian guy, it's at some kind of high-class bar. Movie, let me get two things straight: (1) Iranian embassy personnel are not allowed to flirt with women at bars, and they face HELL if they were to be caught doing so, (2) how could you not know this? You want to ignore these obvious things, just because spy movies NEEEEEEEEEEEEED to have scenes where the "bad guy" is defeated by being seduced by a woman? Why? So that was the embassy scene. I think it's an improvement from MOST of our depictions in Hollywood, although that's because it was (probably) the real embassy. (And no propaganda can ever manage to say we don't have style). But I really, truly wait for the day Hollywood makes us a TRUE villain. I want a kind of depiction of Iranians that Rocky IV gave to Russians: superhuman strength, uncompromising will, and overwhelming competence. PLEEEEEEEEEEASE. I would love that movie more than my child if I had one. The movie as a whole... was dumb. It wasn't just dumb. It was REALLY dumb. Everything is implausible, which is usually forgivable ("suspension of disbelief" and that), but why did Hollywood choose to make the work of SPIES -- of all people -- include all of this over-the-top crazy action? Aside from that, the characters are annoying, the stereotypes are tired and played out, there are too many plot holes, and even though the protagonists kill like they BREATHE (this is even alluded to -- verbally -- in the movie, over and over again!!), Bruce Willis tries to lecture CZJ (and later, Han) about "right and wrong." This movie is so stupid that it's painful to even try to think about how stupid it is. Thankfully, the Iranian embassy scene (and the lead up to it) distracted me enough so that I just thought of that as opposed to the horrible satanic ABOMINATION of a thing this movie is.
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  38. Zefra Islamabad chocolate cafe Islamabad
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  39. these are mobile uploadsAbbottabad
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  40. In addition to What you said my dear brother, Many Companions Knew of Imamat Ali (as), such as the Tribe of Bani Hashim, Fatima (s), Salman al farsi, Abu Thar al Ghafari, yasser, Sulaim ibn Qais and so on,
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  41. first of all, I didn't talk about Hijab only. I mentioned other things also. secondly, yes! I know many of these kind of families from government who pretend to be religious. bro as if you are not living in iran? if you want to see evidence just open your eyes! there are some famous government that every one knows about these people and their families. ( I don't want to mention their names here) why some of SC members think Iranian governments are all Masoom? A khamenei and A khomeini and other alyatollahs in iran, none of them are masoom. they have their own faults and if an iranian person criticizes governments , it doesn't mean that she/he is against the regime. but it seems many people here like to see things only back or white! I am so regretful that I posted this story, nobody really get the point. pretension is one of big problem in Iranian culture , like it or not, governments and their families are not exception! and this photoshoped picture is one of small evidence of this issue in iran.
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  42. oh and if he lives in a western country, go online and sign his number up on different websites... he'll get calls from telemarketers all the time.
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  43. when Shi'as rise up against Salafists it is an uprising against NATO/US/Zionists - question is if the current Hashemi/Khatami/Rohani western wannabes trio in Iran are willing to do that, or are they more into creating a "foreign policy without slogans" - which should be correctly read as a "foreign policy with no teeth" - and something that is completely at odds with the WF Imam Khamenei.
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  44. Actually, we had originally discussed some issues on a Facebook group, though the brother left it within a few days and created his own. He also made some public posts on Facebook, but when we answered he never wanted to "debate". Some time later, I was invited to the Waqifi Facebook group that you are familiar with, but was deleted/blocked off of his MSN and Skype. I made one post in public on the topic - which barely scratched the surface - and he requested that I don't discuss it in public. All of these things basically discouraged me from debating every little thing that was said in the group. So instead, I waited about 6 months for the brother to give this topic some more thought. Before I'm blamed for making this a public issue, I don't believe I'm the one who started making public articles. Especially on a popular former-Twelver site. The Waqifiyya was originally presented as a discussion, a possibility, but over the last two months it has clearly become a religious movement. The brother is making da`wa to his religion, both publicly and privately. And so naturally, one would have to answer it. I wanted the Waqifis to build their case before I gave any kind of in-depth response, so that I'd look at all of their evidences together and make a judgment. As I've said before, there's been many communication barriers, and now that I've deactivated Facebook, I see no other better place fit for this discussion. Yes, it's a "Twelver" forum, but I'm not going to start a blog separately for this issue when I could just as easily discuss it here. neo-Waqifism is a topic that concerns these forums and so it's the best place to discuss it, and not just a private corner somewhere. If the brother were concerned with the imaan of his fellow Shi`a, then he would not have uploaded his articles to tashayyu. Since they have, do I have much of a choice? If you do wish to discuss with me in private, you know how to reach me akhi. Our argument was not a simplistic "he's weak!", but something much deeper. Namely: the comparison between the Qa'im and Yusuf (as) was traced reliably to Yazid al-Kunasi, Sadeer al-Sayrafi, Muhammad b. Muslim, and even Abu Baseer, with mutun that lacked the "imprisonment" dimension. The argument that the correct parallel to Yusuf was ghayba + confusion has more sihha and tawatur than a very convenient narration going through the founder of Waqifism. Most of the narrations of `Ali b. Abi Hamza in our books are ones that can be supported by other tawatur, which means that his narrations were (mostly) filtered for content that matches the Imami `aqeeda. The imprisonment hadith does not mention `Ali b. Abi Hamza in the chain, but through Fii Nusrat al-Waqifa we can establish with some certainty that he is the missing transmitter. More articles soon, inshaAllah.
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