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In the Name of God بسم الله


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Showing content with the highest reputation on 04/15/2018 in all areas

  1. 6 points

    US-UK-France Launch Attacks on Syria

    What a waste.... Does Puerto Rico have electricity fully restored? Is the water safe to drink in Flint, Michigan? Has the infrastructure been improved beyond a "D" grade? Are our schools improved to be at least on par with the rest of the "first world"? $100mil... what a waste.
  2. 5 points
    We can all confirm that America has nothing to do with humanity. Indeed, America is the great satan.
  3. 3 points

    brand new to Shiachat

    Alaikis Salaam Sister, Welcome to Shia Islam and Shiachat @Heavenly_Silk
  4. 3 points
    كان من غلمان أبي شاكر الزنديق، وهو جسمي ردي He was a student of Abi Shakir the Zindiq and a wretched corporealist - Sa’d b. Abdallah al-Qummi (d. 301) was not a fan of Hisham A Body Unlike Other bodies Would not considering God to be a body be likening Him to his creatures (who happen to be bodies)? It is to avoid this that Hisham formulated his compromise as demonstrated in the report below: محمد بن أبي عبدالله، عن محمد بن إسماعيل، عن علي بن العباس، عن الحسن ابن عبدالرحمن الحماني قال: قلت لابي الحسن موسى بن جعفر عليهما السلام: إن هشام بن الحكم زعم أن الله جسم ليس كمثله شئ، عالم، سميع، بصير، قادر، متكلم، ناطق، والكلام والقدرة والعلم يجري مجرى واحد، ليس شئ منها مخلوقا فقال: قاتله الله أما علم أن الجسم محدود والكلام غير المتكلم معاذ الله وأبرء إلى الله من هذا القول، لا جسم ولا صورة ولا تحديد وكل شئ سواه مخلوق، إنما تكون الاشياء بإرادته ومشيئته من غير كلام ولا تردد في نفس ولا نطق بلسان Muhammad b. Abi Abdillah – Muhammad b. Ismail – Ali b. al-Abbas – al-Hasan b. Abd al-Rahman al-Himmani who said: I said to Abi al-Hasan Musa b. Ja’far عليهما السلام: Hisham b. al-Hakam asserts that ‘Allah is a body - there is nothing like Him. All-Knowing, All-Hearing, All-Seeing, All-Powerful, Master of Speech, Speaker. Speech, power and knowledge are of the same type (essential attributes), nothing of them is created’. He (the Imam) said: Woe be upon him! Does he not know that a body is limited, and that speech is distinct from the Speaker. I seek refuge in Allah and disassociate to Allah from this doctrine. (He is) Not a body nor a human form. No delimitation (applies to Him). Everything apart from Him is created. The things are brought into existence by His intention and will, without speech, or deliberating in Himself, or intoning by tongue. This indicates that while Hisham maintained that God was a body he tried to escape the error of Tashbih (likening God to His creatures) by defining God as a body incomparable to any thing else and therefore beyond imagination. While we should affirm that He is a body (because God is something) we cannot describe the body further. This makes it clear that all the lurid anthropomorphic descriptions attributed to him are false. In fact, he was a severe opponent of some of the traditionalist among the Shia and the school of Hisham b. Salim which relied on spurious narrations to ascribe Human form (shape) to God i.e. they understood ‘God creating humans in His image’ literally. أبي، عن البزنطي، عن الرضا عليه السلام قال: قال لي: يا أحمد ما الخلاف بينكم وبين أصحاب هشام بن الحكم في التوحيد؟ فقلت: جعلت فداك قلنا نحن بالصورة للحديث الذي روي أن رسول الله صلى الله عليه وآله رأي ربه في صورة شاب! فقال هشام ابن الحكم بالنفي بالجسم. فقال: يا أحمد إن رسول الله صلى الله عليه وآله لما اسري به إلى السماء وبلغ عند سدرة المنتهى خرق له في الحجب مثل سم الابرة فرأى من نور العظمة ما شاء الله أن يرى، وأردتم أنتم التشبيه، دع هذا يا أحمد لا ينفتح عليك منه أمر عظيم My father – al-Bazanti – al-Ridha عليه السلام who said: O Ahmad, what is the difference between you and the followers of Hisham b. al-Hakam concerning Tawhid? I (Ahmad) said: May I be made your ransom - we hold the position of ‘the human form’ because of the report which is narrated from the Messenger of Allah صلى الله عليه وآله that he saw his Lord in the form of a youth! While Hisham b. al-Hakam denies that and upheld ‘the body’. He said: O Ahmad, when the Messenger of Allahصلى الله عليه وآله was made to ascend to the heaven and reached the ‘Furthest Lote tree’, the veils were rent for him the size of a needle’s eye, and he saw of the Light of sublimity what Allah wished him to see. But you seek by this Tashbih (ascribe an image to him). Leave this O Ahmad, lest something dreadful befall you on account of it. Hisham’s views came to be summed up in the famous dicta: He is a body unlike other bodies (هو جسم لا كالأجسام) An Example of Hisham’s Argumentation None of Hisham’s written works, including his Kitab al-Tawhid (كتاب التوحيد), are available to us. This makes it difficult to speak of his thought as a whole. Instead, we have to rely on fragmentary evidence, such as the report below, to provide insight into his mode of argumentation. This is done with the caveat that generalizations must be avoided because the narrators might not be conveying the nuance of Hisham’s complex system accurately. Furthermore, Yunus b. Dhabayn is a particularly unreliable narrator (accused of Ghulu) and could very well be biased against Hisham. محمد بن أبي عبدالله، عن محمد بن إسماعيل، عن الحسين بن الحسن، عن بكر بن صالح، عن الحسن بن سعيد، عن عبدالله بن المغيرة، عن محمد بن زياد قال: سمعت يونس بن ظبيان يقول: دخلت على أبي عبدالله عليه السلام فقلت له: إن هشام بن الحكم يقول قولا عظيما إلا أني أختصر لك منه أحرفا فزعم أن الله جسم لان الاشياء شيئان: جسم وفعل الجسم فلا يجوز أن يكون الصانع بمعنى الفعل ويجوز أن يكون بمعنى الفاعل فقال أبوعبدالله عليه السلام: ويحه أما علم أن الجسم محدود متناه والصورة محدودة متناهية فإذا احتمل الحد احتمل الزيادة والنقصان وإذا احتمل الزيادة والنقصان كان مخلوقا قال: قلت: فما أقول؟ قال: لا جسم ولا صورة وهو مجسم الاجسام ومصور الصور، لم يتجزء ولم يتناه ولم يتزايد ولم يتناقص، لو كان كما يقولون لم يكن بين الخالق والمخلوق فرق ولا بين المنشئ والمنشأ لكن هو المنشئ فرق بين من جسمه وصوره وأنشأه، إذ كان لا يشبهه شئ ولا يشبه هو شيئا Muhammad b. Abi Abdillah – Muhammad b. Ismail – al-Husayn b. al-Hasan – Bakr b. Salih – al-Husayn b. Sai’d – Abdallah b. al-Mughira – Muhammad b. Ziyad who said: I heard Yunus b. Dhubyan saying: I entered in to see Abi Abdillah عليه السلام and said to him: Hisham b. al-Hakam holds a grave position. I will summarize it for you in a few words - He claims that ‘Allah is a body, because there can only be two things: ‘body’ and the ‘action of a body’. It is not possible for the Maker to be defined as an action, but it is permissible to define him as an actor’. Abu Abillah عليه السلام said: Woe be upon him - does he not know that a corporeal body is limited and transient (comes to an end), and that a human form is limited and transient. When he allows the possibility of limits (bounds) then he has allowed the possibility of increase and decrease, and if he allows the possibility of increase and decrease then that one is a created. He (Yunus) said: What should I believe? He said: Not a corporeal body nor a human form. He is the embodier of bodies and the fashioner of forms. He has no constituent parts nor does He perish. He does not increase nor decrease. If He were as they say then there would not be any difference between the creator and the created, nor a difference between the originator and the originated. However he is the originator who differentiated between those whom he made into a body, and others to whom He gave form and those He originated, for nothing is like Him nor is He like anything. To Recap: Hisham’s view was that God is ‘something’ and as such ‘an existent body’. As a body, God can be a carrier of ‘characteristics’, namely His attributes (Sifat) which, are neither He Himself nor are they not He Himself; therefore, they have no independent existence and according to their nature are action. Or put somewhat differently: there is nothing except bodies and their action (fiʿl). But action is also always caused (fiʿl); for this reason God cannot be action (fiʿl). Therefore, He is a body. One can also turn this the other way round; action, can only come forth from a body; therefore, God must be a body. The Influence of Abu Shakir al-Daysani The argument above is so close to what is attributed to Abu Shakir al-Daysani that a link between the two cannot be avoided. Consider the words of the latter reproduced below (from Qadi Abd al-Jabbar’s Mughni): وحكى عن أبي شاكر انه ... يثبت الحركة ويزعم أنها صفة للتحرك لا هي هو ولا غيره وأنكر ان تكون شيئا او تكون لا شيء وقال ان التغاير والقول بأنه شيء لا يقعان الا على الأجسام والحركة ليست بجسم He held that there is action (movement) and maintained that it is an attribute of acting (by the Actor) and is neither identical with the latter (the Actor) nor different from Him. He would neither concede that it is something nor that it is nothing. By way of explanation he said: Mutual difference and being designated as ‘something’ are only valid for bodies; action, however, is not a body. Note the same dichotomy between body and the action of a body, as well as the notion that only a body can be referred to as ‘thing’. It is not surprising then to encounter a report that makes their association explicit: علي بن محمد، قال: حدثني محمد بن أحمد، عن العباس بن معروف عن أبي محمد الحجال، عن بعض أصحابنا، عن الرضا عليه السلام قال: ذكر الرضا عليه السلام العباسي، فقال: هو من غلمان أبي الحارث يعني يونس بن عبد الرحمن، وأبو الحارث من غلمان هشام، وهشام من غلمان أبي شاكر الديصاني، وأبو شاكر زنديق Ali b. Muhammad – Muhammad b. Ahmad – al-Abbas b. Ma’ruf – Abi Muhammad al-Hajjal – one of our companions – al-Ridha عليه السلام. al-Ridha عليه السلام mentioned al-Abbasi and said: He is one of the students of Abi al-Harith, that is Yunus b. Abd al-Rahman, and Abu al-Harith is one of the students of Hisham, and Hisham is one of the students of Abi Shakir al-Daysani, and Abu Shakir is a Zindiq. This example of shared language should not be taken to mean that Hisham was a blind-follower for he was a theologian in his own right. Hisham sought to re-frame the statements of the Imam into a coherent system while interacting with other thinkers of the time. Proof of this can be demonstrated by the fact that he authored the book Radd ‘alal-zanadiqa (كتاب الرد على الزنادقة) refuting Abu Shakir and his peers. In fact, the main influence of Abu Shakir on Hisham was confined to his theories on the natural world, what we might label ‘physics’. His theory of the interpenetration (mudakhala) of bodies corresponds, as is known, to the dualist belief in the mixture of light and darkness. Hisham’s support of this theory entailed the rejection of atomism in favour of infinite divisibility of matter and the thesis that bodies may pass from one place to another without moving through the intervening space (tafra). Who was Abu Shakir? It is appropriate at this juncture to delve a bit more into this enigmatic person. Abu Shakir figures in many debates with Imam al-Sadiq in our literature. The historicity of these encounters cannot be confirmed. He is presented as a proto-Atheist who doubts the createdness of the world. The most popular question he is supposed to have asked the Imam was whether God could fit the whole world in an egg without enlarging the egg or making the world smaller. Abu Shakir has been labelled a Zindiq. The exact connotation of this term is open to debate as it lacks a precise definition and has been used in different contexts over time. The word generally means apostate or freethinker but can also have a much more precise meaning of ‘Manichean’ (followers of Mani). The latter was a religious movement well-known for its Dualist cosmology as a model for explaining the world i.e. the idea of two principles which ‘mixed together’ and caused everything to emerge from them. In this case, the latter interpretation seems better supported in light of the fact that Abu Shakir has been referred to with the title ‘al-Daysani’. The Daysanites were distant followers of one called Bardesanes (Ibn Daysan) who died six years before Mani was born. Ibn al-Nadim says that Bardesanes ‘was called Daysan after the river near which he was born’. Bardesanes (d. 223) had indeed lived in Edessa as ‘the son’ of the Daysan which flowed through the city and occasionally overflowed its banks. His school lived on in Edessa into the late 7th or early 8th century. Bardesanes was a major influence on Mani and his followers became virtually indistinguishable within the larger Manichean tradition. All these streams subscribed to variations of the same dualist cosmology. Abu Shakir lived in a Kufa that was a boiling pot wherein diverse traditions mixed. It was a mileu without rigid boundaries between different sects and where borrowing was rampant. What were seen as heresies and persecuted by certain rulers were tolerated by others. Abu Shakir became infamous for his polemics and was finally crucified in the Khilafa of the Abbasid Caliph al-Mahdi before the year 785. The Correct Position What was the Aimma’s position in this debate? The answer is very clear from the reports presented. They never spoke using Greek-influenced neo-platonic terminologies. They rejected the use of the term ‘body’ for God, pointing out the fact that any ‘body’ would by definition be finite and mortal - qualities which do not apply to God. What is not understood is how Hisham answered this charge. How was he able to reconcile between the truism that every body by definition has constraints (limits) with his conception of God? It is possible that he felt his statement ‘a body unlike all other bodies’ was inclusive of transcending the limits inherent in other bodies. But if that were case then what would be the the sense of holding God to still be a body. Does not the term lose significance? God must share one or some aspects with other bodies for the word to retain meaning. What aspect would that be? It is possible that his acceptance of the system of Abu Shakir and Jahm was so complete that he felt that the definition of any ‘thing’ (shayy) as ‘existent body’ (jism mawjud) was axiomatic. A starting point which must be accepted before any further theological speculation can continue. God had to be a thing because if He was not then he was nothing, from which follows ‘God was a body’ in his system. What kind of body? A body unlike any other body. But still a body in at least some sense. And that is the rub of the problem. To be continued ...
  5. 3 points
    The 202nd time probably won't be any better because the 201 answers don't come with tangible evidence . Concealing is a form of corruption for sure, but none of your references say there were alterations made to the actual past scriptures. How could the Quran confirm? You can't say it confirms this and that, but not this and that because there is no this and that list in the Quran. It's just as odd to judge the OT by Islamic standards determined 1000 years after the fact. You can't argue it means past past scriptures that were obscure at the time Gabriel told Muhammad or you'd have to concede that Gabriel wasted time babbling about the irrelevant. It concerns me that the Quran clearly state that Jews and Christians can also be saved but you spend your time tearing them and their scriptures down. I don't know how you balance these issues.
  6. 2 points
    Regarding chemical weapons, I don't think the United States, which has chemical weapons itself, is a legitimate enforcer of the removal of chemical weapons. Something about not commenting on the mote in your brother's eye while you have a branch in yours.
  7. 2 points
    This is kinda interesting, however its probably not exactly what many people would accept as significant enough. And i keep having that one incident where Prophet Mohammad judges the Jews by their book, so how coukd he justly judge them if the book was too corrupted? Or maybe that was a lesson in itself? To get judged according to a book that was corrupted would be a real bad time::( Anyway, i got this from a website thats the Jewish equivalent of Shia Chat: The truth is that every bit of evidence we have says that the Torah underwent changes. But most of these changes were not usually significant, though sometimes enough changes could become significant. [Of the Biblical textual differences, most of them are names of places, spelling differences, ages or heights of people.] For example, by the time we reach the flood during the time of Noah, the "Official" Torah has existed for 1,656 years, whereas other ancient versions has the world having existed for 2,242 years. Any differences that were theological in nature were very rare.1 But what is also true that after a certain time in history, the Torah/Biblical text stopped changing, and every Jewish community ended up with the same text (minus incidental spelling differences of the same words). By the time of Muhammed, every [known] Jewish community had the same Biblical text [as in any differences between texts didn't change anything theologically], but the Dead Sea Scrolls has also shown that there existed corruptions of some form or the other which I will show before. The version of the text that Jews have been relying upon for the past 1,000 years is called the Masoretic text. This is the "official" version of the Biblical text for religious Jews. Unfortunately, this "text" in manuscript form is only 1,000 years old. The oldest [surviving and unfortunately not complete] manuscript we have of the Masoretic text is the Aleppo Codex, which has been digitized and can be viewed/read here: http://aleppocodex.org/ Note that there are other types of Masoretic text, but the Aleppo Codex was used by the Rambam, and he claimed that all [scholars] relied upon it, and this codex was treasured and highly valued by all of wolrd Jewry. However, we know that the Torah is more than 1,000 years old, so what about more ancient manuscripts? Well, we didn't have any older Hebrew manuscripts, but we had other manuscripts of ancient Greek, Aramaic, Samaritan, and Latin translations of the Hebrew Bible. The problem? There were lots of differences between these translations and the Masoretic Text. For example, the Greek translation, called the Septuagint, had extra verses in the Torah, had extra books (such as Ben Sirach, Ecclesiasticus, Maccabees, etc), and had extra chapters for books like Daniel. Rabbis in historical discourses between them and Catholics said those changes were caused by the process of the translation, or due to books being included for political reasons etc. But the problem is that most times, all these different ancient translations would agree with each other, and it was only the Masoretic text that would be different. An example would be Genesis 4:8. The Masoretic text says the following: Notice something missing? The Masoretic text states "And Cain said to Able....and they were in the field." The Masoretic text doesn't state what Cain says. But the Greek Septuagint, the Samaritan Torah, the Pe[Edited Out]ta, and every other ancient manuscripts have these extra words: "And Cain said to Able let us go to the field..." So we have instances of every older translation of the Hebrew text being in agreement, and the Masoretic text being the only one that's different. And then the Dead Sea Scrolls were discovered. And while they are also missing the words of Cain, there are literally thousands of differences between the Dead Sea Scrolls and the Masoretic text. And many times, the Dead Sea Scrolls agrees with the older translations and disagrees with the Masoretic text. A good example is this question: How tall was Goliath? 1st Samuel 17:4 Masoretic Text: So according to the Masoretic text, Goliath was roughly 9 feet tall, which is quite miraculous. But The Septuagint, Josephus, other ancient texts and the newly discovered Dead Sea Scrolls read the following: So with the Dead Sea Scrolls we have strong corroborating evidence that the Masoretic Text is corrupt with how tall Goliath was. And yet Jews disregard this very strongevidence and continue to teach their kids that Goliath was a 9 foot tall giant, when the reality is that he was probably about 6'9. Another famous example of where ancient translations and the Dead Sea Scrolls agree against the Masoretic text is Psalm 145, known as Ashrei, which is recited every Shabbat. The Psalm is an Acrostic, with every line beginning with a different letter of the Hebrew alphabet, except for the letter Nun. The Babylonian Talmud discusses this: Berakhot 4b: But the Septuagint, Pe[Edited Out]ta, Vulgate, and Dead Sea Scrolls are in agreement that there should be a line with a Nun, and here it is: "Faithful is the LORD in all His ways, and merciful in all His works" (Hebrew: "נאמן אלוהים בדבריו וחסיד בכל מעשיו"). But what about examples where all the older manuscripts agree, but we didn't find a copy of it in the Dead Sea Scrolls? Well, we have an example that appears to be a clear case of textual corruption: Masoretic Text: 1st Samuel 13:1 We all know that Saul was more than a year old when he became king, and we know that he reigned for more than 2 years. Yet Jewish tradition explains away these discrepancies rather than try to discuss possible corruptions. Take a look at Rashi's comment on that verse: And yet the Septuagint, Vulgate, and every other ancient text has this text: Unfortunately we didn't find a copy of the Dead Sea Scrolls that contains this verse, but considering our other examples thus far, it would more than likely match this text. All of these examples thus far have shown differences of little theological importance, so let's show one that has big implications. Deuteronomy 32:8 Masoretic Version: Dead Sea Scrolls: So while the Dead Sea Scrolls prove that there was a lot of differences in the Biblical text, we stop seeing these kinds of large changes after the time of the Dead Sea Scrolls. The Dead Sea Scrolls are dated to be written around 100-300BCE, but after that, the texts seem to be much more fixed and stop having any relevant differences. Maybe the scribes got more oversight, or were better at their craft. Maybe differing manuscripts were destroyed or lost to history with the destruction of the Temple and therefore could no longer be copied or spread around. Either way, there is credibility to the claim that our text has not been a perfect transmission. But most of the "changes" wouldn't matter religiously, to Muhammed, or to Jews.
  8. 2 points

    Question in Grave

    TALQEEN After the dead body has been lowered into the grave, the ties of its shroud should be unfastened and its cheek should be placed on Earth, and an earthen pillow should be done up under its head and some unbaked bricks or lumps of clay should be placed behind its back so that the dead body may not return flat on its back. And after that hit the right hand on the right shoulder of the dead body and place the left hand tightly on its left shoulder and shaking it hard recite the Talqeen of the Mayyit. Talqeen of Mayyit اِسْمَعْ اِفْهَمْ اِسْمَعْ اِفْهَمْ/ اِسْمَعْى اِفْهَمْى اِسْمَعْى اِفْهَمْى يَا فُلَانَ بْنَ فُلَانٍ/يَا فُلَانَةِ بِنْتِ فُلَانٍ هَلْ أَنْتَ/أَنْتِ عَلَى الْعَهْدِ الَّذِي فَارَقْتَنَا/فَارَقْتِنَا عَلَيْهِ مِنْ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ سَيِّدُ النَّبِيِّينَ وَ خَاتَمُ الْمُرْسَلِيْنَ وَ أَنَّ عَلِيًّا أَمِيرُ الْمُؤْمِنِينَ وَ سَيِّدُ الْوَصِيِّينَ وَ اِمَامُ نِ افْتَرَضَ اللهُ طَاعَتَهُ عَلَي الْعَالَمِيْنَ وَ اَنَّ الْحَسَنَ وَ الْحُسَيْنَ وَ عَلِيَّبْنَ الْحُسَيْنِ وَ مُحَمَّدَ بْنَ عَلِيٍّ وَ جَعْفَرَبْنَ مُحَمَّدٍ وَ مُوْسَي بْنَ جَعْفَرٍ وَ عَلِيَّ بْنَ مُوْسٰي وَ مُحَمَّدَ بْنَ عَلِيٍّ وَ عَلِيَّ بْنَ مُحَمَّدٍ وَ الْحَسَنَ بْنَ عَلِيٍّ وَ الْقَآئِمَ الْحُجَّةَ الْمَهْدِيٌّ صَلَوَاتُ اللهِ عَلَيْهِمْ اَئِمَّةُ الْمُؤْمِنِيْنَ وَ حُجَجُ اللهِ عَلَي الْخَلْقِ اَجْمَعِيْنَ وَ اَئِمَّتُكَ/اَئِمَّتُكِ اَئِمَّةُ هُدًي اَبْرَارًا يَا فُلان بِن فُلان/فُلانة بِنت فُلان اِذَا اَتَاكَ/اَتَاكِ الْمَلَكَانِ الْمُقَرَّبَانِ الرَّسُوْلَيْنِ مِنْ عِنْدِ اللهِ تَبَارَكَ وَ تَعَالٰي وَ سَئَلاَكَ/سَئَلاَكِ عَنْ رَّبِّكَ/رَّبِّكِ وَ عَنْ نَبِيِّكَ/ نَبِيِّكِ وَ عَنْ دِيْنِكَ/دِيْنِكِ وَ عَنْ كِتَابِكَ/كِتَابِكِ وَ عَنْ قِبْلَتِكَ/قِبْلَتِكِ وَ عَنْ اَئِمَّتِكَ/اَئِمَّتِكِ فَلاَ تَخَفَ/تَخَافِي وَ لاَ تَحْزَنَ وَ قُلْ/قُوْلِيْ فِيْ جَوَبِهِمَا اللهُ جَلَّ جَلاَلُهُ رَبِّيْ وَ مُحَمَّدٌ صَلَّي اللهُ عَلَيْهِ وَ اٰلِهِ وَ سَلَّمْ نَبِيِّيْ وَ الْاِسْلاَمُ دِيْنِيْ وَ الْقُرْاٰنُ كِتَابِيْ وَ الْكَعْبَةُ قِبْلَتِيْ وَ اَمِيْرُ الْمُؤْمِنِيْنَ عَلِيُّ ابْنُ اَبِيْ طَالِبِ اِمَامِيْ وَ الْحَسَنُ ابْنُ عَلِيٍّ نِ الْمُجْتَبٰي اِمَامِيْ وَ الْحُسَيْنُ ابْنُ عَلِيٍّ نِ الشَّهِيْدُ بِكَرْبَلاَء اِمَامِيْ وَ عَلِيٌّ زَيْنُ الْعَابِدِيْنَ اِمَامِيْ َ مُحَمَّدُ بْنُ عَلِيٍّ نِ الْبَاقِرُ اِمَامِيْ وَ جَعْفَرُ نِ الصَّادِقُ اِمَامِيْ وَ مُوْسَي الْكَاظِمُ اِمَامِيْ وَ عَلِيُّ نِ الرِّضَا اِمَامِيْ وَ مُحَمَّدُ نِ الْجَوَادُ اِمَامِيْ وَ عَلِيُّ نِ الْهَادِيْ اِمَامِيْ وَ الْحَسَنُ الْعَسْكَرِيُّ اَمَامِيْ وَ الْحُجَّةُ الْمُنْتَظَرُ اِمَامِيْ هٰؤُلآَءِ صَلَوٰتُ اللهِ عَلَيْهِمْ اَجْمَعِيْنَ اَئِمَّتِيْ وَ سَادَاتِيْ وَقَادَاتِيْ وَ شُفَعَائِيْ بِهِمْ اَتَوَلَّي وَ مِنْ اَعْدَآئِهِمْ اَتَبَرَّءُ فِي الدُّنْيَا وَ الْاٰخِرَةِ ثُمَّ اِعْلَمْ/اِعْلَمِيْ يَا فلان بن فلان/فُلانة بِنت فُلان اِنَّ اللهَ تَبَارَكَ وَ تَعَاليٰ نِعْمَ الرَّبُّ وَ اَنَّ مُحَمَّدًا صَلَّي اللهُ عَلَيْهِ وَ اٰلِهِ وَ سَلَّمْ نِعْمَ الرَّسُوْلُ وَ اَنَّ اَمِيْرُ الْمُؤْمِنِيْنَ عَلِيَّ ابْنَ اَبِيْ طَالِبٍ وَ اَوْلاَدَهُ الْاَئِمَّةُ الْاَحَدَ عَشَرَ نِعْمَ الْاَئِمَّةُ وَ اَنَّ مَاجَآءَ بِهِ مُحَمَّدٌ صَلَّي اللهُ عَلَيْهِ وَ اٰلِهِ وَ سَلَّمَ حَقٌّ وَ اَنَّ الْمَوْتَ حَقٌّ وَ سُؤَالَ مَنْكَرٍ وَ نَكِيْرٍ فِي الْقَبْرِ حَقٌّ وَ الْبَعْثَ حَقٌّ وَ النُّشُوْرَ حَقٌّ وَ الصِّرَاطَ حَقٌّ وَ الْمِيْزَانَ حَقٌّ وَتَطَآئِرَ الْكُتُبِ حَقٌّ وَ الْجَنَّةَ حَقٌّ وَ النَّارَ حَقٌّ وَ اَنَّ السَّاعَةَ اٰتِيَةٌ لاَ رَيْبَ فِيْهَا وَ اَنَّ اللهَ يَبْعَثُ مَنْ فِي الْقُبُوْرِ اَفَهِمْتَ/اَفَهِمْتِ يَا فُلان بِن فُلان/ فُلانة بِنب فُلان ثَبَّتَكَ/ثَبَّتَكِ اللهُ بِالْقَوْلِ الثَّابِتِ وَ هَدَاكَ/هَدَاكِ اللهُ اِلَي صِرَاطٍ مُّسْتَقِيْمٍ عَرَّفَ اللهُ بَيْنَكَ/بَيْنَكِ وَ بَيْنَ اَوْلِيَآئِكَ/اَوْلِيَآئِكِ فِيْ مُسْتَقَرِّ مِّنْ رَّحْمَتِهِ اَللَّهُمَّ جَافِ الْاَرْضَ عَنْ جَنْبَيْهِ/جَنْبَيْهَا وَاصْعَدْ بِرُوْحِهِ/بِرُوْحِهَا اِلَيْكَ وَ لَقِّهِ/لَقِّهَا مِنْكَ بُرْهَانًا اَللَّهُمَّ عَفْوَكَ عَفْوَكَ. Translation: Listen and understand, listen and understand, listen and understand, O______ son (daughter) of_____. Are you on the same covenant on which you were when you parted from us? That covenant is the testimony of the fact that there is no God but Allah, Who is only One and Who has no partner. And the testimony of the fact that undoubtedly Muhammad, may the Peace of Allah be on him and his progeny, is the slave and Prophet of Allah and is the lord of all the Prophets and is the last of them and that Ali is the chief of the believers and the leader of all the successors and he is such and Imam whose obedience has been made obligatory on the whole world. And that Hasan and Hussain and Ali son of Hussain, and Muhammad son of Ali and Ja’far son of Muhammad, and Moosa son of Ja’far, and Ali son of Moosa, and Muhammad son of Ali, and Ali son of Muhammad, and Hasan son of Ali, and Muhammad, the awaited one, son of Hasan – may the Peace of Allah be on them all – are the Imams of all believers and are the authorities on the whole world, and all these Imams are guides for the pious persons. O______son (daughter) of______, when the two favorite angels sent by Allah approach you and inquire of you about your God, your Prophet, your religion, your book, your qibla and your Imams, do not be afraid or grieved or worried, but say in reply: “Allah, the Glorious and Dignified, is my Lord, Muhammad, peace of Allah be upon him and his progeny, is my Prophet, Islam is my religion, the Qur'an is my book, Kaaba is my qibla. Ameerul Mu-mineena Ali Ibne Abi Talib is my Imam, Hasane Mujtaba is my Imam, Hussain, the martyr of Kerbala, is my Imam, Ali Zainul Abideen is my Imam, Muhammad Baqir is my Imam, Ja’far Sadiq is my Imam, Moosa Kazim is my Imam, Ali Reza is my Imam, Muhammad Jawad is my Imam, Ali Hadi is my Imam, Hasan Askari is my Imam, Hujjatul Muntazar is my Imam. All these great persons, may Allah’s peace be upon them, are my Imams, my leaders, my chief, and my intercessors and I keep friends with them and have hatred for their enemies in this world as well as in the world to come.” O_____son (daughter) of ________, know that Allah, the Exalted, is undoubtedly the best of Providers, and Muhammad, may the peace of Allah be upon him and his progeny, is undoubtedly the best of the Prophets and that Ammeerul Mo-mineen Ali Ibne Abi Talib and the eleven Imams who are his descendants, are undoubtedly the best Imams and leaders. Whatever message Muhammad, may the peace of Allah be upon him and his progeny, has brought is true. Undoubtedly death is true, the questioning of Munkar and Nakeer in the grave after death is true, coming to life after death is true, the scale [Meezan] is true, the Path [Siraat] is true, accounting of deeds is true, and undoubtedly there will be a Day of Judgment. Allah will undoubtedly bring to life those who are in the graves. O______son (daughter) of______, may Allah keep you firm on these beliefs and may He guide you on the right path and may Allah introduce you to friends in the vicinity of His mercy. O Allah, make the ground spacious for him (her) on both the sides and raise his (her) soul towards You and direct Your Guidance to him (her). O Allah, pardon us, pardon.
  9. 1 point
    [Mod Note: Some links to books and articles have stopped working, so there is an ongoing project to search for a replacement link and make an edit. Thanks for your patience.] Since everyone's been asking for e-books [and articles] on a lot of threads lately, I've decided to put them all in one place. Tawhid Allah - the concept of God in Islam by Yasin T. al-Jibouri [PDF] God and His Attributes by Mujtaba Musavi Lari [PDF] Knowing God by Mujtaba Musavi Lari [PDF] Fundamentals of Knowing God by Reza Berenjkar [PDF] A General Look At Rites* by Muhammad Baqir al-Sadr Justice of God by Naser Makarem Shirazi [PDF] Tradition of Mufaddal [PDF] Hadith of Halila God: An Islamic Perspective by Sa'eed Akhtar Rizvi [PDF] Al-Tawhid and Its Social Implications by Ali Khamene'I [PDF] Divine Justice or The Problem of Evil by Javad Shayvard [PDF] Does God Exist?* Who is the Law-Maker?.doc by Al-Balagh Foundation Does God Exist? by Akramulla Syed Islam and the Shi'ite Creed (Usool al-Deen) Invitation to Islam by Moustafa al-Qazwini [PDF] Discovering Islam by Moustafa al-Qazwini [PDF] Tenets of Islam* by Shaykh Tusi Rationality of Islam by Abu'l Qasim al-Khu'I [PDF] Inner Secrets of the Path* by Haydar Amuli Invitation to Islam: A Survival Guide by Thomas McElwain Islam and Religious Pluralism by Murtadha Mutahhari [PDF] Man and Universe by Murtadha Mutahhari [PDF] Shi'a by Muhammad Husayn Tabataba'I [PDF] An Introduction to Islam by Bashir Hassanali Rahim Islam by Sa'eed Akhtar Rizvi [PDF] Need of Religion* by Sa'eed Akhtar Rizvi [PDF] Inquiries about Islam by Mohammed Jawad Chirri [PDF] Introduction to Islam* by Islamic Humanitarian Service Islamic Doctrine* by Abdul Hussain Muhammad The Revealer, The Messenger, The Message by Muhammad Baqir al-Sadr [PDF] Shi'ism, The Natural Product Of Islam by Muhammad Baqir al-Sadr The Faith of Shi'a Islam by Muhammad Rida al-Muzaffar Basic Beliefs of Islam by QMM Kamoonpuri [PDF] Faith and Reason* by The Porch of Wisdom Cultural Institution The Children's Book on Islam by Ibrahim Amini Islamic Doctrines Simplified by Al-Balagh Foundation Asl ash-Shi'ah wa usuluha or Origin of Shi'ite Islam and its Principles by Muhammad Husayn Al Kashif'ul Ghita' [PDF] The Roots of Religion by Dar Rah Haqq's Board of Writers The Hereafter- Ma’ad by Dastghaib Shirazi [PDF] Shia-Sunni Dialogue The Shi'ite Apologetics by Reza Husayni Jassab Shi'ism in Sunnism by Muhammad Reza Mudarrisi Yazdi [PDF] Peshawar Nights by Sultanu'l-Wa'izin Shirazi [PDF] Al-Muraja'at by Abd al-Husayn Sharaf al-Din al-Musawi [PDF] Al-Nass Wal-Ijtihad by Abd al-Husayn Sharaf al-Din al-Musawi [PDF] Questions on Jurisprudence by Abd al-Husayn Sharaf al-Din al-Musawi Then I Was Guided by Muhamed al-Tijani al-Samawi [PDF] The Shi'ah are (the real) Ahl al-Sunnah by Muhamed al-Tijani al-Samawi [PDF] To Be With the Truthful by Muhamed al-Tijani al-Samawi [PDF] Ask Those Who Know by Muhamed al-Tijani al-Samawi [PDF] All Solution Are With The Prophet's Progeny by Muhamed al-Tijani al-Samawi Inquiries About Shi'a Islam by Moustafa al-Qazwini Spurious Arguments About The Shia by Abu Talib at-Tabrizi Shi'ite Islam: Orthodoxy or Heterodoxy? by Luis Alberto Vittor [PDF] Wahab'ism and Monotheism by Ali Al-Kurani Al-Amili The Truth About The Shi'ah Ithna-'Asheri Faith by As'ad Wahid al-Qasim Wahhabism by Ja'far Subhani A New Analysis of Wahhabi Doctrines by Muhammad Husayn Ibrahimi Glimpses of Shi'ism in the Musnad of Ibn Hanbal by Dr.. Sayyid Kazim Tabataba'I Shi'ism in Relation to Various Islamic Sects by Abulqasim Gorji Shi'ism: Imamate and Wilayat by Muhammad Rizvi [PDF] The Shi'ites Under Attack by Muhammad Jawad Chirri [PDF] The Twelve Successors by Murtada al-'Askari Mu'tamar 'Ulama' Baghdád or The Conference of Baghdad's Ulema by Muqatil ibn 'Atiyyah Devils Deception of the Nasibi Wahabis Abdul Hakeem Oranu Inter-Religion Dialogue Search for Truth* by S.V. Mir Ahmad Ali [PDF] A Closer Look at Christianity by Mohammed Qasem [PDF] Book Review: Islam and Christianity by Ali Quli Qara'I Book Review: Whose Justice? Which Rationality? by Alasdair MacIntyre by Dr.. Muhammad Legenhausen Islam In The Bible by Thomas McElwain [PDF] The Bible, The Qur'an and Science by Maurice Bucaille Bible Contradictions [PDF] Shi'I beliefs in the Bible by Thomas McElwain [PDF] Women In Islam Versus Women In The Judaeo-Christian Tradition: The Myth & The Reality by Sherif Muhammad Abdel Azeem [PDF] Mary and Jesus in Islam by Yasin T. al-Jibouri Extracts From Correspondence Between A Muslim And A Christian by Sa'eed Akhtar Rizvi [PDF] Prophecies About The Holy Prophet of Islam in Hindu, Christian, Jewish and Parsi Scriptures by Sa'eed Akhtar Rizvi A Closer Look at Christianity by Barbara Brown Converts to Islam by Zainab Islamic History Kitab al Irshad [on Imam Ali al Murtadha (a) ] (Broken Link?) by Shaykh Mufid [on Imam Hasan ibn Ali al Mujtaba (a) ] [PDF] [on Imam Hussain ibn Ali al Shaheed (a)] [PDF] [on Imam Ali ibn al Husayn (a)] [PDF] [on Imam Muhammad ibn Ali al Baqir] [PDF] [on Imam Ja'far ibn Muhammad al Sadiq] [PDF] [on Imam Musa ibn Ja'far al Kadhim] [PDF] [on the martyrdom of Imam Ali ibn Muhammad al Hadi (a)] [PDF] [on Imam Hasan ibn Ali al Askari (a)] [PDF] [on Imam al Asr (ajf)][PDF] Hayat al Quloob Vol.1* Vol.2* Vol.3* by Allama Baaqir Majlisi [Vol 1 - Stories of previous Prophet (pbut), Vol 2 - Stories of Prophet Muhammad ((صلى الله عليه وآله وسلم)), Vol 3 - Stories of the AhlulBait [a]) A Restatement of the History of Islam and Muslims by Ali Asgher Razwy [PDF] The Message by Ja'far Subhani [PDF] General Invitation by Ja'far Subhani An Introduction To The Political Upheaval At Medina On The Death Of Muhammad, The Prophet Of Islam* by Muhammad Sultan Mirza [PDF] Fadak in History by Muhammad Baqir al-Sadr [PDF] Story of The Holy Kaba and It's People by S.M.R. Shabbar [PDF] Me'raj - The Night Ascension by Faidh al Kashani [PDF] Abdullah Ibn Saba' and Other Myths by Murtada al-'Askari [PDF] History of the Caliphs by Rasul Ja'farian Four Centuries of Influence of Iraqi Shi‘ism on Pre-Safavid Iran by Rasul Ja'fariyan A Glance at Historiography in Shi'ite Culture by Rasul Ja'fariyan History of Shi'ism: From the Advent of Islam up to the End of Minor Occultation by Ghulam-Husayn Muharrami The Origins and Early Development of Shi`a Islam by S.H.M.Jafri Background of the Birth of Islam by Mohammed Hosseini Beheshti [PDF] Prophets of Islam [صلى الله عليه واله وسلم] and Prophethood The Life of Muhammad by Baqir Shareef al-Qurashi [PDF] A Glance at the Life of the Holy Prophet of Islam by Dar Rah Haqq's Board of Writers Beacons of Light by Abu Ali al Fadl ibn al Hasan ibn al Fadl at Tabarsi [PDF] Muhammad and His God Before the Revelation by Hatem Abu Shahba Taharah & 'Ismah of The Prophets, Messengers, Awsiya', And Imams by Hatem Abu Shahba The Life of Muhammad The Prophet by Sa'eed Akhtar Rizvi [PDF] Prophecies About The Holy Prophet of Islam in Hindu, Christian, Jewish and Parsi Scriptures by Sa'eed Akhtar Rizvi [PDF] Prophethood by Sa'eed Akhtar Rizvi [PDF] Muhammad is the Last Prophet by Sa'eed Akhtar Rizvi [PDF] Seal of the Prophets and His Message by Mujtaba Musavi Lari [PDF] The Infallibility of the Prophets in the Qur'an by Muhammad Rizvi [PDF] Muhammad, the Messenger of God: A Brief Biographical Sketch by Muhammad Rizvi Muhammad by Yasin T. al- Jibouri Military Management in the Battles of the Prophet (s) by Muhammad Dhahir Watr Prophet Muhammad S - a Brief Biography by Al-Balagh Foundation The Unschooled Prophet by Murtadha Mutahhari [PDF] Glimpses of the Prophet's Life* by Talip Alp [PDF] About The Prophet Muhammad (P.B.U.H) by Tebyan The Voice of Human Justice by George Jordac [PDF] Prophet Muhammad - a mercy to all creation The Prophet Adam by Abdul-Sahib Al-Hasani Al-'Amili Moses in the Qur'an and Bible by Ali Musa Raza Muhajir The Prophets of Islamby Muhammad Hussain Shamsi The Prophets, their Lives and their Stories by Abdul-Sahib Al-Hasani Al-'amili Allah's She-Camel and the Story of Our Prophet Salih by Kamal Sayyid Acknowledgements: sisters Hameedeh, SpIzo, _Naz and several others. Thank you so much for helping me collect the links. VERSES OF GHADIR.doc Al Hadith al Qudsi.doc Fascinating Discourses of the 14 Infallibles.doc Who is the Law-Maker?.doc
  10. 1 point
    I'm sorry if I gave you the impression I believed every word was the word of God. This happens with all scriptures written by men. Comparing texts is also problematic because, somebody decides to compile the scriptures into one place. They take what they believe to be the first words, most authentic, best possible understanding, all that stuff, and burn the rest. Someone from the inner circle doesn't think that's fair and manages to scurry off with some documents saved from the burn pile, then hides them to be found in the future. Here we are. Were these burn pile texts alterations from the accepted texts, or copies, or the actual truth meant to be hidden by the compilers? Some of the dead sea scroll fragments are word for word, some are not. Which to believe? As far as I know, The Dead sea scrolls were the first to be found, the second was the Nag Hammadi Library, and there is one more that did not make the burn pile, that would be the Quran compiled by Imam Ali. Other than the "AHA" factor, what impact does, the children of Israel, children of Elohim make on you? The writer of the page seems to think it has a major impact. Actually, it probably has more impact on me than anyone else on this site because I don't believe Elohim to be God. These alterations are similar to those found between the Quran according to Hafs and the Quran according to Warsh. 1:4 , Owner of the day, or , King of the day. English translation is Master of the day. Considering they are all meant to proclaim Allah as the absolute in charge, what impact do the differences in terminology have on you? Actually I find it interesting that Shia prefer the Hafs version, (The reader, Abu Bakr 'Asim), rather than the Warsh, (the reader Nafi', a known companion of Imam Ali.)
  11. 1 point
    I agree, this guy is a legend. There's something about him, that I'm soo engaged throughout. The sayed explains things in a very nice way and concise way.
  12. 1 point

    #31 Favorite Season?

    Wut.?? Indian summer is cool as long as you stay with air conditioner or in Kashmir.
  13. 1 point
    Not married, but your parents probably think if you talk to her every day for a week you should be able to know if you are compatible or not. If she and her parents say yes, you can get to know them better while they are planning the wedding. It is really stressful to plan a wedding reception with food and desserts and decorations, etc., in less than 6 weeks. It might be 6 months. Also they might look at the Islamic calendar to see what days and months are favorable to marry and those that are not.
  14. 1 point
    As a note, the news since has described the attacks as the most minimal that could be devised and were a "must" because of how Trump tweeted and ran-at-the-mouth earlier in the week. The cost of this attack was over $100million for the US.
  15. 1 point
    yea.. another thing is there are vesrses that state that Allah sent down the books before the Quran. And then there are verses that state that Quran is gaurded from being corrupted. This can also show that the others were susceptible to corruption
  16. 1 point
    Be careful of translations. Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing? Pickthall: Have ye any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly? Yusuf Ali: Can ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it. Shakir: Do you then hope that they would believe in you, and a party from among them indeed used to hear the Word of Allah, then altered it after they had understood it, and they know (this). Muhammad Sarwar: Do you, the believers in truth, desire the unbelievers to believe you? There was a group among them who would hear the word of God and understand it. Then they would purposely misinterpret it. Mohsin Khan: Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah [the Taurat (Torah)], then they used to change it knowingly after they understood it? Arberry: Are you then so eager that they should believe you, seeing there is a party of them that heard God's word, and then tampered with it, and that after they had comprehended it, wittingly? A few of these translations express that the Torah may not have been distorted directly but misinterpreted
  17. 1 point
    The OPCW inquiry team landed in Damascus today, several hours after Western airstrikes (based on information from a war zone that the OPCW is supposed to verify) ceased.
  18. 1 point
    Haji 2003

    Ate/Eating/Will Eat?

    Koonday 2018. Arabs and Iranians and other non-desis can look away now.
  19. 1 point
    Another war in some other region with new set of terrorists. Weapons need to be manufactured and sold continuously. It's a huge business.
  20. 1 point
    @IbnSina I didn't mean that they shouldn't spend the money, just that instead of repeatedly renovating (not keeping it clean, that's different) the money that's available would be contributed to the orphans and widows. It has been said over and over, poverty and lack of belonging turns people to terrorist groups like Isis. So, the money that would instead be used on renovating could be spent by giving charity to those in need. This would be considered amr bil maaroof (charity in this situation) and nahi an al monkar (ensuring people don't need to turn to terrorism to feel in control or their lives, and have a sense of belonging).
  21. 1 point
    Iran : Emerging as a global force https://youtu.be/9qe9ufE6pro Shia Muslims sterategic planning
  22. 1 point

    istikhara and divorce

    @Almuslimah you are so strong. Don't feel guilty because Love is never forced. I admire you.Allah will surely help you.You are doing the best you can.You could leave easily and not bother to even think about it but you chose to fight with your inner self... because you are a good woman. A good Muslim. So don't be hard on yourself.Live life as it comes.Women can make or break homes it's all on you.Take care of yourself.
  23. 1 point
    And this would have been the right point to use them? When he is winning the war, isis rebels are on retreat and america said it will pull out of syria?
  24. 1 point

    Why did Iran support the Arab Spring?

    It was Islamic awakening then Then it was redirected to arab spring And now its arab winter Israel and Us playing with arab nations like a ball.
  25. 1 point
    Inna lillahi wa inna ilayhi raji'un! Let it be known to everyone that they bombed Syria because they accused the government of using CW on civilians in Douma BEFORE they let the international OPCW conduct their investigation on their accusation. Basically, they made the accusation on their own and they did not prove it and yet they chose to attack before anyone ells got to investigate it. They have been the accuser, the judge, the jury and the executer all on their own. This attack was nothing ells but a crime to international law and their idea of stopping a alleged crime that they accused the government of, was to commit another crime. If anyone of my brothers and sister did not know the reality of things I hope they do now. The interest of the western powers are not do save the Syrian people or make their lives easier, they could not care less about them, as their welcoming to the refugees from Syria has shown. The interest of the western powers is to have control over the middle east by making sure the leaders of the countries are obedient lap dogs that says "yes master" when they ask them to do something. Now reports are coming in that daesh(la) are gearing up for offense, watch Syria plunge into further chaos just as it was starting to regain calm, watch millions more of Syrians become refugees, families split apart and people in need being used. Watch as they create the muslim refuges that they then despise and complain about as well.
  26. 1 point
    My experience with Iran and its people dates from when I was a student in Germany, and I lived in a residence with a bunch of Iranian guys who had fled the revolution with their families. I heard many stories, and met their families. I have not been to Iran, but I have been to many foreign countries, including Egypt. I hope to eventually go to Iran--it is a goal of mine. In the last couple of years, I have taken it upon myself to learn as much as I can about the country, and my son learns Farsi (he has a private tutor, and I sometimes sit and learn with him). I have also made a point to learn about Islam. While Iran does not have some of the problems that the US has, you cannot say it does not have things like poverty, drug abuse, and prostitution. Maybe not as much, but it is there. Iran could be a great country again, or it could fall backwards into obscurity. It cannot let itself be the puppet of imperial powers, whether that be American or Russian. Stop thinking that every American lives in a matrix, or has some inherent hostility towards Islam or Persians.
  27. 1 point
    Lol a week? I would say at least a few months.
  28. 1 point
    وأول من عرف في الإسلام أنه قال إن الله جسم هو هشام بن الحكم The First person in Islam known to have said ‘Allah is a Body’ is Hisham b. al-Hakam (Ibn Taymiyya) اليهود أكثرهم مشبّهة وكان بدء ظهور التّشبيه في الإسلام من الرّوافض مثل هشام بن الحكم The Jews are mostly anthropomorphists. The beginning of anthropomorphism in Islam is via the Rawafidh such as Hisham b. al-Hakam (Fakhr al-Diin al-Razi) Hisham Accused Proto-Sunni heresiographical sources describe Hisham as an anthropomorphist who ‘likened God to his creatures’. Unfortunately, it becomes clear with the least bit of study that most of what has been attributed to him is embellished and driven by an agenda. An example of this is a frequently circulated statement that Hisham supposedly said: وحكي عن هشام بن الحكم أن أحسن الأقدار: أن يكون سبعة أشبار بشبر نفسه God is seven spans tall but according to His measures not ours. Indeed, there was so much spurious material attributed to him, and he was made to hold so many disparate opinions, that the only way his detractors could explain the phenomenon was to claim that he was very inconsistent: وذكر عن هشام انه قال في ربه في عام واحد خمسة أقاويل It is remarked that in one and the same year he advocated five different standpoints about His God. One of the earliest sources, the Kitab al-Maqalat of Abu al-Hasan al-Ash’ari (d. 324), has the following to say when discussing the so-called Hishamiyya (followers of Hisham b. al-Hakam): يزعمون أن معبودهم جسم وله نهاية وحد طويل عريض عميق طوله مثل عرضه وعرضه مثل عمقه لا يوفي بعضه على بعض ولم يعينوا طولاً غير الطويل وإنما قالوا: "طوله مثل عرضه" على المجاز دون التحقيق وزعموا أنه نور ساطع له قدر من الأقدار في مكان دون مكان كالسبيكة الصافية يتلألأ كاللؤلؤة المستديرة من جميع جوانبها ذو لون وطعم ورائحة ومجسة لونه هو طعمه وطعمه هو رائحته ورائحته هي مجسته وهو نفسه لون ولم يعينوا لوناً ولا طعماً هو غيره وزعموا أنه هو اللون وهو الطعم وأنه قد كان لا في مكان ثم حدث المكان بأن تحرك البارئ فحدث المكان بحركته فكان فيه وزعم أن المكان هو العرش They claim that the one they worship is a finite ‘body’ with limits, having length, breadth and depth of equal size … They claim that He is a radiant light, similar to a pure ingot shining like a round pearl from all sides … That He was originally not in space but then produced space through his own motion and thus came to be in it (space), and that this space is the ‘throne’ … This is another example of a fabrication against Hisham because you would expect to find echoes of this in the early Imami sources if it were true. I could find only one report which can be said to corroborate the accusation. Furthermore, its chain is clearly unreliable with the primary narrator (Ali b. Abi Hamza) weakened by some as a liar. احمد بن إدريس، عن محمد بن عبدالجبار، عن صفوان بن يحيى، عن علي بن أبي حمزة قال: قلت لابي عبدالله عليه السلام: سمعت هشام بن الحكم يروي عنكم أن الله جسم، صمدي نوري، معرفته ضرورة، يمن بها على من يشاء من خلقه، فقال عليه السلام: سبحان من لا يعلم أحد كيف هو إلا هو، ليس كمثله شئ وهو السميع البصير، لا يحد ولا يحس ولا يجس ولا تدركه الابصار ولا الحواس ولا يحيط به شئ ولا جسم ولا صورة ولا تخطيط ولا تحديد Ahmad b. Idris – Muhammad b. Abd al-Jabbar – Safwan b. Yahya – Ali b. Abi Hamza who said: I said to Abi Abdillah عليه السلام: I heard Hisham b. al-Hakam narrating from you that ‘Allah is a solid body of light. (Acquiring) Knowledge of Him is necessary. He grants it (knowledge of Him) to the one He wishes from among his creatures’. He عليه السلام said: Glory be to the One whom no one knows how He is except Himself. There is nothing like Him and He is All-Hearing All-Seeing. He is not bounded. He is not sensed. He is not touched. Neither Vision nor senses can reach Him. Nothing encompasses Him. (He is) Not a body nor a form. Neither demarcation nor limitation (can apply to Him). If this particular characterization of Hisham’s views on God can be put aside, it is much harder to do the same with a more widely attested doctrine attributed to him and for which he became infamous. A Corporeal God? Hisham stands accused of holding God to be a corporeal body (Jism). All the narrations below are weak in one way or another (in terms of chain), but when taken collectively, paint the picture that this accusation cannot be easily dismissed like the others. علي بن محمد رفعه عن محمد بن الفرج الرخجي قال: كتبت إلى أبي الحسن عليه السلام أسأله عما قال هشام بن الحكم في الجسم وهشام بن سالم في الصورة فكتب: دع عنك حيرة الحيران واستعذ بالله من الشيطان، ليس القول ما قاله الهشامان Ali b. Muhammad raised it to Muhammad b. al-Faraj al-Rakhji who said: I wrote to Abi al-Hasan عليه السلام asking him about what Hisham b. al-Hakam said regarding ‘the body’ and what Hisham b. Salim said regarding ‘the human form’. He wrote: Leave the confusion of the confused, seek refuge in Allah from the Shaytan, the (true) position is not what was said by the two Hishams. محمد بن أبي عبدالله، عمن ذكره، عن علي بن العباس، عن أحمد بن محمد بن أبي نصر، عن محمد بن حكيم قال: وصفت لابي إبراهيم عليه السلام قول هشام بن سالم الجواليقي وحكيت له قول هشام بن الحكم إنه جسم فقال: إن الله تعالى لا يشبهه شئ، أي فحش أو خنى أعظم من قول من يصف خالق الاشياء بجسم أو صورة أو بخلقة أو بتحديد وأعضاء، تعالى الله عن ذلك علوا كبيرا Muhammad b. Abdallah – the one he mentioned – Ali b. al-Abbas – Ahmad b. Muhammad b. Abi Nasr – Muhammad b. Hukaym who said: I described for Abi Ibrahim عليه السلام the position of Hisham b. Salim al-Jawaliqi and quoted for him the position of Hisham b. al-Hakam that He is a body. He said: Nothing can be compared to Allah the Elevated. What can be a greater obscenity than the statement of one describing the Creator of things as a body, or a form, or having constituents, or by limitations or parts. Elevated is Allah from all that a great transcendence. ابن المتوكل، عن علي، عن أبيه، عن الصقر بن دلف قال: سألت أبا الحسن علي بن محمد عليهما السلام عن التوحيد وقلت له: إني أقول بقول هشام بن الحكم، فغضب عليه السلام ثم قال: مالكم ولقول هشام؟ إنه ليس منا من زعم أن الله جسم، ونحن منه برآء في الدنيا والآخرة، يا ابن دلف إن الجسم محدث، والله محدثه و مجسمه Ibn al-Mutawakkil – Ali – his father – al-Saqr b. Dalaf who said: I asked Aba al-Hasan Ali b. Muhammad عليهما السلام about Tawhid and said to him: I subscribe to the belief of Hisham b. al-Hakam. He became angry and said: What do you have to do with the belief of Hisham? He is not from us the one who claims that Allah is a body. We disassociate from such a one in this world and the hereafter. O the son of Dalaf - a body is accidental and Allah is its cause and the one who forms it. The common thread running through all these narrations is Hisham’s affirmation of the corporeality of God. In order to get a better understanding of Hisham’s actual position and motivations, one needs to piece together the disparate data and overcome the many layers of confusion in the sources. A beginning point has to be the context of Kalam in the second century. Theoretical Framework The view of God in Islam is formulated based on the foundation of the verse in the Qur’an which says: لَيْسَ كَمِثْلِهِ شَيْءٌ There is nothing like Him (2:11) A Kalam question that originated over the interpretation of this verse was whether God may be described as a shayʾ, meaning a ‘thing’ or ‘something’. The controversy arose when the early Murjiʾi, Jahm b. Safwan (d. 128) asserted that God was not a thing. This Jahm has been described by Western academics as “the first Muslim ‘theologian’ in the full and proper sense”. Documentation about him is scarce and not entirely reliable. Jahm lived and taught in North-Eastern Iran, and it may well be that he never left the territory of Khurasan. It is claimed that Jahm is the first or among the first who introduced the method of reasoning to derive opinions from propositions (ra’y) in Islam. He stood accused of drawing on pagan Greek philosophy which he borrowed from Hellenistic philosophers (al-falasifa), Christian heretics, and Jews. Jahm’s concept of God, in particular his distinction between God and ‘things’ (ashya’), has been described by scholars as neo-Platonic. This would indicate a link with Harran and the ideas of the Sabians who were living there. It should be remembered that Umar b. Yazid, the uncle of Hisham b. al-Hakam, claimed that Hisham followed the Madhhab of the Jahmiyya before his conversion to the truth at the hands of the Imam al-Sadiq. وقال الكشي: روي عن عمر بن يزيد: وكان ابن أخي هشام يذهب في الدين مذاهب الجهمية خبيثا فيهم Thus, it is natural that he would be influenced by Jahm’s system of thought. Most Muslim scholars understood the verse in the sense of ‘no thing at all is like him’ refusing any degree of ‘likeness to God’. They interpreted the Qurʾanic verse as meaning that God is a thing unlike all other (created) things. Jahm’s explanation was different. His emphasis lay on the conclusion that the term ‘thing’ does not refer to God. That is to say, to be a thing is to share the property ‘likeness’, e.g. to be dead like another dead thing and unlike a living thing. The property ‘likeness’ then is an inseparable accident concomitant with ‘thing’. God, according to the Jahmites, exists outside the realm of all things which share the property to be like and unlike other things, thus He cannot be referred to as ‘thing’ (He is a non-thing). The majority understood any denial of God being a shayʾ as implying His being nothing. Jahm b. Safwan, to be sure, did not mean to affirm that God was nothing. He recognised God as most real, the only reality, but the controversy persisted. This question was authoritatively settled by Imam Muhammad al-Baqir (as far as the school of Ahl al-Bayt are concerned). محمد بن يعقوب، عن علي بن إبراهيم، عن محمد بن عيسى، عن عبد الرحمن ابن أبي نجران قال: سألت أبا جعفر عليه السلام عن التوحيد فقلت: أتوهم شيئا؟ فقال: نعم، غير معقول ولا محدود، فما وقع وهمك عليه من شئ فهو خلافه، لا يشبهه شئ ولا تدركه الاوهام، كيف تدركه الاوهام وهو خلاف ما يعقل، وخلاف ما يتصور في الاوهام؟! إنما يتوهم شئ غير معقول ولا محدود Muhammad b. Ya’qub – Ali b. Ibrahim – Muhammad b. Isa – Abd al-Rahman b. Abi Najran who said: I asked Aba Ja’far عليه السلام about Tawhid saying: do I think of him a thing? He said: Yes. (Something) neither cognisable nor delimited. Whatever your imagination falls upon is different than He, nothing resembles Him and imaginations cannot reach Him. How could imaginations reach Him when He is different from what can be cognised and different from what is represented in imagination? (He must) only be thought of as a thing that is neither cognisable nor delimited. Hisham submissivley followed the Imam in thinking of God as a ‘thing’ but this meant that he had to then abide by the implications of such a decision seeing as though his former master Jahm also taught that each thing exists when it exists as an existent body (jism mawjud). The incorporeal is non-existent (ma`dum, ma laysa bi-mawjudin). For something to exist it had to be a ‘body’. Tathbit not Ta’til or Tabtil محمد بن مسعود، قال: حدثني علي بن محمد القمي، قال: حدثني أحمد ابن محمد بن خالد البرقي، عن أبي عبد الله محمد بن موسى بن عيسى من أهل همدان، قال: حدثني أشكيب بن عبدك الكيساني، قال: حدثني عبد الملك بن هشام الحناط، قال: قلت لأبي الحسن الرضا عليه السلام: أسألك جعلني الله فداك؟ قال: سل يا جبلي عما ذا تسألني، فقلت: جعلت فداك، زعم هشام بن سالم أن الله عز وجل صورة وأن آدم خلق على مثل الرب، فنصف هذا ونصف هذا، وأوميت إلى جانبي وشعر رأسي، وزعم يونس مولى آل يقطين، وهشام بن الحكم أن الله شئ لا كالأشياء، وان الأشياء بائنة منه، وأنه بائن من الأشياء، وزعما أن إثبات الشئ أن يقال جسم فهو لا كالأجسام، شئ لا كالأشياء، ثابت موجود، غير مفقود ولا معدوم خارج من الحدين، حد الابطال وحد التشبيه، فبأي القولين أقول؟ قال: فقال عليه السلام: أراد هذا الاثبات، وهذا شبه ربه عالي بمخلوق، تعالى الله الذي ليس له شبه ولا مثل، ولا عدل ولا نظير، ولا هو بصفة المخلوقين، لا تقل بمثل ما قال هشام بن سالم، وقل بما قال مولى آل يقطين وصاحبه. قال: قلت: فنعطي الزكاة من خالف هشاما في التوحيد؟ فقال برأسه: لا Muhammad b. Masud – Ali b. Muhammad al-Qummi – Ahmad b. Muhammad b. Khalid al-Barqi – Abi Abdillah Muhammad b. Musa b. Isa from among the people Hamdan – Ishkib b. Abdak al-Kaysani – Abd al-Malik b. Hisham al-Hannat who said: I said to Abi al-Hasan al-Ridha عليه السلام: Can I ask you - may I be made your ransom? He said: Ask O Jabali - what do you want to ask me about? I said: May I be made your ransom - Hisham b. Salim claims that Allah Mighty and Majestic has a form and that Adam was created in the likeness of the Lord. Half human and half otherwise - and I pointed to my sides and the hair of my head. Yunus the client of the family of Yaqtin and Hisham b. al-Hakam claim that Allah is a thing unlike other things, and that the other things are distinct from Him and He is distinct from the things. And they claimed that to establish the existence of a thing is to consider it a body, but he is unlike any other body, a thing unlike any other thing. Self-subsisting, present. Not lost or non-existent. Free of the two extremes, the extreme of negation and the extreme of likening Him to his creation. Which of these two positions should I take? He عليه السلام said: This one (Hisham b. al-Hakam) desired Ithbat (to establish the existence of God) while the other one (Hisham b. Salim) likened His Lord the Elevated with creation. Elevated is Allah who has no like, analogue, equal or match. He is not in the attribute of the created ones. Do not subscribe to what was said by Hisham b. Salim rather subscribe to what was said by the Client of the family of Yaqtin and his fellow (Hisham b. al-Hakam). I said: Do we give Zakat to the one who opposes Hisham (b. al-Hakam) in Tawhid? He said with his head: No. In the same Kitab al-Maqalat, we encounter another view attributed to Hisham which seems much more credible than the previous quote and backs up my interpretation. The view of the anonymous ‘second group of the Rafidha’ below evidently belongs to the school of Hisham b. al-Hakam. والفرقة الثانية من الرافضة: ... إنما يذهبون في قولهم أنه جسم إلى أنه موجود ولا يثبتون البارئ ذا أجزاء مؤتلفة وأبعاض متلاصقة The second group from the Rafidha … when they refer to him as a body they wish to assert that he is Existent. They do not ascribe to the Creator parts which are combined or limbs adjoining one another. Thus, Hisham’s aim was Tathbit to affirm the Existence of God and to escape the charge of Ta’til (denying the attributes of God) and Tabtil (invalidating the existence of God). He accepted that God was a thing. This in his system meant that He was a body. But what kind of Body? To be continued ...
  29. 1 point

    #31 Favorite Season?

    I am surprised so few people like Autumn, when trees turn into flaming torches, the rustle of crisp leaves under your feet sounds like music to ears and there is a beautiful sadness in the air.
  30. 1 point

    #31 Favorite Season?

    I loved winter up until recently. I think I’m loving Spring more as the days go by.
  31. 1 point

    i dont like living

    Bismehe Ta3ala, Assalam Alikum Sister Wake up and say thank you ya Allah. Pray on time. Have a relationship with Quran and know who are the Ahulbayt. Look into the life of Sayyida Fatymah al Zahra. You need to take the first step. When Allah sees you are making the effort to seek closeness to Him, you will see your life starting to change. Stay away from haram this includes listening to music, watching haram and use everyday as an opportunity to do good works. Effort must be made in order to see change. Staying at home, on the phone, on social media will take you no where except being more miserable. Detox, go out and have relationships with people and hold conversations. Get out of the box you are in right now, and do someone new, out of the routine. Why do you hate this world sister? You are young and this is the best opportunity to use your youth for having the energy to fast. We are in the month of Rajab, and today is Amir al mo2ineen's birthday. Fast to clease your body and recite the duas of Rajab. You take one foot towards Allah, and Allah will help and guide you. The key word is you need to take the effort first. M3 Salamah, FE AMIN Allah
  32. 1 point
    AmirAlmuminin Lover

    Doubting Tahara

    Salaam Alaykum Calm down. This is from Satan. He wants to make hell out of your life. This are some simple rules that help you overcome your problem: 1. Everything that you don't know is clean and Pak unless the opposite is proved. For example, you are out and its pray time, you can pray on the ground and its Pak. 2. The water that splashes around while washing your cloth(if you do by hand, also when you wash your body), is Pak if it doesn't have taste, smell, and color of Nijasat. Since you don't know, and these condition rarely happen, you can assume its Pak. 3. This is very helpful. If something was clean previously, but you doubt whether its Najes now or not, its Pak and clean. 4. When you want to use bathroom, put some toilet paper in the water, so that it doesn't bounce back especially on number 2(sorry if I'm clear). You can also put some more toilet paper during the time you use it. 5. When you do number 2, if there is not Nijasat from outside(other than number 2), and there is not blood with number 2, and number 2 polluted the area as usual(not larger than usual), area can be cleaned by using toilet paper 3 times. Brother, take it easy. Don't worry. Number 1 and 3 help you a lot. I had your problem before, but I'm much better now. Do this Zekr a lot: لا اله الا الله This Zekr is also helpful: لا حول و لا قوته الا بالله العلی العظیم Take it easy, be relaxed, follow those rules, and do Zekr. Inshaallah it will be solved.
  33. 1 point
    Latest news about Sheikh Zakzaky on Twitter @Areafada1 has joined the global #FreeZakzaky Protest. @ConcernedNIG organized this Kudos to @adeyanjudeji And @Areafada1 #FreeZakzaky #BuhariObeyCourtOrder #FreeZakzakyForTreatment @PressTV @zinadabo @ELBINAWI @Tutsy22 @AgorasBlog @Abdulqadeeradam @PremiumTimesng @hrw @UN https://mobile.twitter.com/Sh4Zk/status/953716835622576128/photo/1 https://twitter.com/Sh4Zk/status/953716835622576128?ref_src=twcamp^share|twsrc^m5|twgr^email|twcon^7046|twterm^3
  34. 1 point
    Machallah may Allah bless him. I must admit that I am always very admirative of Shia brothers living in Nigeria even if I have sometimes the feeling that we exagerate the number of shias loving here.
  35. 1 point
    Intellectual Resistance

    I'm depressed

    I recently suffered with depression and anxiety and it was crippling. I had gone through some very , very difficult periods in my life, one after the other and i guess at the worst possible time which led to my condition. My personality changed, and i wasn't the person i know i am. If you're at school, or university, or even in the community, can you not seek out a councillor ? I also think it might be wise to go and see a doctor , and they might start you in a low dose SSRI if its appropriate. I know you have said you can't do any of these things, but it is worth investigating whether it is possible and trying your hardest to get help. Find someone you can trust of the same gender, and talk to them, but not everyone is appropriate for this purpose. Open up to any family member you know you can trust, but ideally a psychotherapist or councillor would do the job. You might not actually have depression, but just a form of difficult period in your life, but Allah knows best and i am making Dua for you. It is really tough and you will inshAllah get through this.
  36. 1 point
    I've intended for this post to be a placeholder until I publish my next entry on the linguistic history of the Arabic language until the early Islamic period. I've adapted it from a post I made elsewhere. It represents an early phase in my research on the religions in pre-Islamic Arabia, it's rather informal but so is the nature of my research right now. InshaAllah it'll be added to, corrected, and fixed as time progresses. The presence of Christianity in Arabia was already centuries old by the time the Prophet was born. Historical Arabia was identified as a region spanning from the Eastern banks of the Nile to the Euphrates and as far north as the Syrian desert. According the Socrates Scholasticus, the Byzantine ecclesiastical historian, not the Athenian philosopher, a Queen Mavia (ماوية) of the Ishmaelites, who reigned from the late fourth century to the early fifth century, converted to Christianity. She went on to appoint a Bishop named Moses, another "Saracen" (Arab) who led a monastic life and was reputed to preform miracles. Eusebius writes about an Arab Monarchian named Beryllus, Bishop of Bostra. He believed that Christ was a distinct divinity but only possessed the Divine nature of God the Father after the incarnation. Origen of Alexandria converted him back to "orthodoxy" (in the lower-case sense of the word, not upper-case sense referring to the Orthodox Churches). It seems that by the birth of Prophet Muhammad there was a major presence of various "heretical" Christian groups. A misattributed dictum of St. Theodoret of Cyrrhus states that "Arabia hæresium ferax", "Arabia is the bearer of heresies". Scholars have attempt to identify the groups present in Arabia using antique and mediaeval sources and the Qur'anic description of their doctrines. Theophilos Indus, an Arian Bishop sent by Emperor Constantius II to Asia via Arabia as a missionary. He is reported to have converted the people of Himyar to Arianism. He was Heteroousian, a follower of the theologian Aetius, who denied that Christ and God the Father were of the same substance. It's possible that Arianism survived in the region. There was also a presence of Severan Monophysites, followers of Severus of Antioch who believed in the "natural union" of Christ's two natures, concentrated on the Red Sea coast (Hijaz and Yemen). The Julianists, a group closely related to the Docetists, are of particular interest due to their rejection of Christ having died on the cross -- a view also found in the Gnostic Apocalypse of Peter (where Christ is in a tree and laughing at whoever is being crucified). Irfan Shahid states Ashab al-Ukhdud (People of the Ditch) that the Qur'an mentions were Monophysites. Their account is also mentioned in text called "The Book of the Himyarites", a Syriac work which was translated into English by Axel Moberg. Their leader was St. Arethas (Harith) was written about in the 7th century text Acta Sancti Arethæ/Martyrium Sancti Arethæ. There was also a Nestorian presence in Arabia. The Prophet was aware of this and the Qur'an even employs the Nestorian idea of "Isa b. Maryam" to deny that Christ is the Son of God. The aforementioned Book of the Himyarites also has a passage were Dhu-Nuwas employs Nestorian terms to refer to the Christology of the "majority of Christians" (in his realm). Though Monophysitism did become dominate after the fall of Dhu-Nuwas, Nesotrianism returned with the conquest of South Arabia by the Sassanids. In the lifetime of the Prophet, Nestorian missionaries from Najran would go to Ukadh to preach, and Prophet Muhammad encountered one who left an impression on him, Quss b. Sa'idah al-Iyyadi. He was possibly a bishop of Najran. Irfan Shahid mentions this as a matter of fact in "Islam and Oriens Christianus". However, he's also argued against this position in his entry on Quss b. Sa'idah in the Brill Encyclopaedia of Islam, saying that it was just a conflation of several facts about him and the Episcopate of Najran. Shahid believes there also might have been an Ethiopic Christian presence. This is based on what seems to be Ge'ez terms being used by the Qur'an, such as Nasara rather than Masihiyyun, Isa rather than Yasu'. Though in the case of the latter Arthur Jeffery demonstrates how this could have also happened as a result of natural linguistic corruption when the word transferred from Syriac to Arabic. References and Further reading: Irfan Shahid's article "ISLAM AND ORIENS CHRISTIANUS: MAKKA 610-622 AD" represents a bulk of the research here, I would highly recommend it. You might also want to check out Irfan Shahid's series on Byzantium and Arabia. Gabriel Said Reynold's The Qur'an in its Historical Context (both parts one and two) might also prove useful. And Darren M. Slade's article "ARABIA HAERESIUM FERAX (ARABIA BEARER OF HERESIES): Schismatic Christianity’s Potential Influence on Muhammad and the Qur’an ".
  37. 1 point
    Arbaab man az-zikre to majnoonam sar shikastan ast ishq e to kanoonam dewanetar az hameysha mikhoonam, Ana zawar e Hussain ibn e Ali (a.s)
  38. 1 point
    Ya Aly Madad (as)! MashaAllah I became to know about this site while searching some literary, so considered the suggestion. As I read the blog it was quite aspiring so thought to continue I'll get alot to seek! Insha'Allah.
  39. 1 point
    Only game I play is League of Legends.
  40. 1 point
    thank you for your contributions. your efforts have helped me on personal levels, and I am sure that countless people have benefited as well. May Allah accept it from you as a great deed.
  41. 1 point

    Why are carnivores haram as food

    @notme I think that the underlying principle is to stay away from animals with an inclination towards savagery. But please don't rely on my limited knowledge. Read Uyun al Akhbar Vol 2 'Logic for Laws'. You were better off staying at Shiachat, Hawzah man just kidding. Good to see you around.
  42. 1 point

    Why are carnivores haram as food

    Not secret. I often mention hijab, my husband, the fact that I'm a mother. I just usually try to not make an issue of it. Most of the time if someone calls me "brother" I don't correct them. In my opinion, gender doesn't matter on the internet. This one just struck me as funny so I had to give the brother a little bit of a hard time, in fun.
  43. 1 point
    Ali Askari

    Music During Exercising

    I separeta myself from such beliefs that some music played by instruments is not haram no matter who says so. Astagfrallah. Imam Ja'far as-Sadiq (a.s.): "The Almighty Allah has prohibited the manufacture of all such things that are exclusively used in Haraam ways; and things that only create evil like pipe, flute, chess and all types of instruments of gambling, images, statues. The manufacture of all such articles is Haraam." Imam (a.s.) concluded, "Then even learning to sing or play music and teaching it, to sing and play music, to be paid for these things or to be in any way engrossed in these vices is Haraam Imam Ja'far as-Sadiq (a.s.) reports from the Holy Prophet (s.a.w.s.) that he said: "I prohibit for you dancing and playing flute, drums and tabla." (Al Kafi) he Holy Prophet (s.a.w.s.) has also said, "The Almighty Allah has sent me as a mercy to the worlds, to guide the people. And He ordered me to eradicate the playing of flute and other instruments of music, all games of vice, idol (worship) and all practices of the days of ignorance." Hazrat Imam Ali ar-Reza (a.s.) has said, "To listen to a musical instrument is one of the Greater Sins." (Mustadrakul Wasael) http://www.imamreza.net/eng/imamreza.php?id=5300 From thise hadiths we can see that Prophet Muhammed (SAAS) and his ahlulbayt (as) consider musical instruments haram. Also, my apology for saying that Agha Sistani concider music haram.
  44. 0 points
    Haji 2003

    Ate/Eating/Will Eat?

    tikiyas, kajar ka halwa and kheer. One of the sis can expand, no doubt.
  45. 0 points
    Soldiers and Saffron

    Zionist Hot Takes

    Lol... it looks like a video meant for a 5 year old with colorful text to speech and funny figures popping up just in case they are losing your 3 second attention span.
  46. 0 points
  47. 0 points

    Thoughts 2018

    ? Just another plot to confuse ... uhh ... me.
  48. 0 points

    US-UK-France Launch Attacks on Syria

    Good ol' "Western Intervention", But if you can't admit Russia is just as bad with it's intentions as the west is, You're being dishonest to yourself.
  49. 0 points

    The Story of ShiaChat.com - The IRC (#Shia) Days!

    Salam alaikum brother! Me and my brother used to be the cyber worriers on the net back then, always talking on the Sunni Shi’a wars (cyber wars lol) 2003 it was i remember. My posts are still there and my brothers I was 16, at college we were all excited back then when we came to know about shiachat (2003). God! It’s been soo long! Around then I remember shiachat introduced the ‘chat rooms’. As a typical 16 year old i took the benefit of that and used to Annoy everyone haha .. oh god lol (me laughing) and then guess what happened? Shiachat banned me from using my account. It really didnt bother me much back then but now I miss my account and my posts ..and I decided today that I need to make a new account... and here I am! 32 this year! And was 16 when i used it..
  50. 0 points
    Common occurance all over the world i think since Nabi Isa a.s/Jesus a.s. Government political leader really afraid of the leader of religion especially shi'a ahlul bayt a,s. So they would like to melumpuhkan (Translations of melumpuhkan verb paralyze melumpuhkan, membuat lumpuh, membuat tdk berdaya paralyse melumpuhkan, membuat lumpuh, membuat tdk berdaya cripple melumpuhkan, merusak, melemahkan, memincangkan, menimpang disable melumpuhkan, mencacati immobilize melumpuhkan, menghentikan stifle menahan, melumpuhkan, mencekik, menindas, memadamkan, tercekik deactivate menonaktifkan, melumpuhkan hamstring melumpuhkan, mengeting demolish menghancurkan, menggempur, membongkar, meruntuhkan, memusnahkan, melumpuhkan kill membunuh, mematikan, menewaskan, memusnahkan, membinasakan, melumpuhkan ) Especially the leader.
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