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In the Name of God بسم الله


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  1. Like
    humanbeing101 reacted to Abu Nur in Kurdish factions likely to boycott new Iraqi government, official says   
    I have changed my viewpoint from the past. God created these lands and they belongs to Him and He created them for us to test us and live in peace and not war, and these lands have been for Kurds many years and they deserve to live in peace with their own Government and land. They have already suffered a lot being part of Iraq and there is no guarantee that it will not continue in future. 
    Kings/Leaders and Lands ownership change by time and these are nothing but a test from Allah (swt).
  2. Like
    humanbeing101 got a reaction from Abu Nur in Kurdish factions likely to boycott new Iraqi government, official says   
    This is not true. Firstly what is Iraq? It is an aritifical state created in 1923, formed out of the sykes-picot agreement in 1916. 
    Second the arabs already have 23 states of their own. Why is it we Kurds aren't allowed a single state? Is it haram or what? 
    Thirdly I would just to note in the ratification of the treaty of Lausanne in 1923 we had no say in any of the political matters regarding the creation of borders. Infact many Kurdish tribes and political groups did try and rise up. Not just in Iraq but Turkey and Iran.
    We also did try and form 3 states in the past:
  3. Like
    humanbeing101 reacted to Mohammad-Reza in Do Sunnis believe the Prophet is fallible?   
    Salam Alaykom. 
    What is certain is that there is a consensus among the Islamic sects on the Prophet’s infallibility regarding the reception and conveyance of revelation, but that being the case in his everyday life isn’t unquestionably accepted. According to the beliefs of the Sunni school of thought, derived from their authentic resources, Sunnis do not believe in the infallibility of the Prophet regarding issues other than revelation, thus there is no reason to state their arguments in proving it. They simply believe in the infallibility of the Prophet regarding the reception and conveyance of revelation and their reason as to why he is infallible is that we must be able to trust what the Prophet says and that he has received and conveyed the message of God correctly.
    However, a group of Sunnis believe that the Prophet is definitely infallible before major and minor sins that will yield hatred towards him – both before and after becoming prophet.
    For more detail you can see following page:
  4. Like
    humanbeing101 reacted to DigitalUmmah in Do Sunnis believe the Prophet is fallible?   
    sunnis believe that prophets were capable of making mistakes, for example spilling some milk isnt a sin. Shia believe that Prophets were so aware of Allah and fearful of him at all times, that they could not be clumsy or forgetful or foolish. 
    an example I always use is when I was younger and it was exam period - I would become SUPER muslim. I was scared that even the slightest sin would cause Allah to punish me by making me fail my exams. I would be too fearful to even commit small sins. I can imagine prophets were like this all the time
  5. Like
    humanbeing101 reacted to CreepingSharia in Peshmerga launch massive operation against ISIS on   
    long live the kurdish resistance!!
  6. Like
    humanbeing101 reacted to gerashi_mp in Muslim NDE ?   
    There are a couple short clips on youtube in English, just type in Fateminia English.
    I've decided to translate some of his lectures and quotes. Soon inshallah.
  7. Like
    humanbeing101 got a reaction from hasanhh in Muslim NDE ?   
    Is there any english subtitled ones?
  8. Like
    humanbeing101 reacted to Abu Nur in "Combat With The Self" By Al-Hurr Al-'amili   
    Chapter 13: The Divine Obligation to Combine in Oneself Both Fear and Hope in Allah, and to act Accordingly
    Imam Ja'far al-Sadiq [a] when asked by one of his companions what comprised Luqman's advice to his son, said: "It contained wondrous things, the most remarkable of which was when he said to his son: "Fear Allah in such a way that you think that if you were to come to Him with all the good deeds of men and jinn, He would still punish you, and have hope in Him such that you think that if you were to come to Him with the sins of all men and jinn, He would have mercy on you." Then Imam said: "My father used to say: "Every believing servant has two rays in his heart: a ray of fear and a ray of hope. If they were to be weighed up against each other, they would not exceed each other.""  al-Kafi, v.2, p.55, no.1; also Luqman part is in Amali al-Saduq, p.531, no.5   Someone came to Imam Ja'far al-Sadiq [a] and told him that there was a group of people who were disobeying Allah, but at the same time they were saying that they hoped [in His Mercy], and remained thus until death overtook them. Imam [a] said:"These are people who swing back and forth between their desires. They are lying and are not really hopeful, for the one who hope something seeks it, and the one who fear something flees from it." al-Kafi, v.2, p.55, no.5   A similar tradition on the authority of Imam al-Sadiq [a] also includes: "and they are not people who incline towards us."  al-Kafi, v.2, p.56, no.6   Imam Ja'far al-Sadiq [a]: "A believer is not a believer until and unless he is both fearful and hopeful, and he is not fearful and hopeful until and unless he acts in accordance with what which he fears and hopes." al-Kafi, v.2, p.57, no.11   Imam Ja'far al-Sadiq [a] said: "Have hope in Allah in such a way that it does not embolden you to disobey Him, and fear him in such a way that it does not cause you to despair of His Mercy." Amali al-Saduq, p.22, no.5   Amir al-Mu'minin, in one of his sermons, said: "He claims according to his own thinking that he hopes from Allah. By the Great One, he lies. Why then is his hope not manifest in his action, whereas the expectations of all those who hope are know through their actions? Every hope manifests itself thus, expect an impure hope in Allah; and every fear establish itself (in action), except the unrealistic fear in Allah. He claims to have great expectations of Allah, and small hopes from men, and yet he gives men such a consideration as he does not give to His Lord. And what is wrong with Allah, exalted be His Praise, that he should give Him less importance than that which he gives to His creatures?. Is it that you fear being proved wrong or disappointed by placing your hope in Him? Or is it that you do not consider Him a place fit for your hope? Similarly, when a man fears another, he hives him such consideration out of his fear that he does not give to Allah. Thus, he has made his fear for men ready money, whereas his fear of the Creator is like a mere uncollectable debt!" Nahj al-Balaghah, v.2, sermon 160  
  9. Like
    humanbeing101 reacted to Abu Nur in "Combat With The Self" By Al-Hurr Al-'amili   
    Chapter 11: The Divine Obligation to Rely Entirely on Allah and to Entrust All Matters to Him
    Imam ‘Ali Amir al-Mu’minin [a] was asked about Allah’s statement in Qur’an: “And whoever trusts in Allah, He is sufficient for him,” Q.65:3 regarding which he said: “Trusting in Allah has various stages, requiring that you have complete trust in Allah with respect to all your affairs, such that whatever He does with you, you are contented, knowing that He will only do what is best and beneficial for you, and knowing that it is by His decree. So rely upon Allah, entrust it to Him and trust Him with regard to all your affairs.” al-Kafi, v.2, p.53, no.5
    Imam Ja’far al-Sadiq [a] said: “Whoever has been given three things will not be deprived of three others [i.e, they will accompany automatically]: Whoever has been given Supplication has been given the Answer. Whoever has been given Gratitude has been given Abundance. Whoever has been given Trust has been given Sufficiency. I urge you to recite the Book of Allah, Mighty and Exalted: “And whoever trusts in Allah, He is sufficient on him” Q.65:3; and “If you are grateful, I will certainly give you more” Q.14:7; and “Call me, I will answer you.” Q.40:60” al-Kafi, v.2, p.53, no.6; al-Mahasin, p.3, no.1
    Imam ‘Ali Zayn al-‘Abidin [a] said: “I went out one day, and arrived at a wall, against which I leaned, when suddenly I saw a man wearing two white garments looking at me. Then he said: “O ‘Ali b. al-Husayn [a], why is it that I see you melancholy and sad? O ‘Ali b. al-Husayn, have you ever seen anyone call Allah and not be answered?” I replied: “No.” He continued: “Then have you seen anyone relying on Allah and not sufficed by Him? I replied: “No.” Then he said: “Have you seen anyone ask Allah and not be given by Him?” I said: “No.” Then he disappeared.” al-Kafi, v.2, p.52, no.2
    Imam Ja’far al-Sadiq [a] said: “Verily, wealth and honour roam around freely from place to place, so if they happen to come upon a place where reliance on Allah resides, they settle there permanently.” al-Kafi, v.2, p.53, no.3
  10. Like
    humanbeing101 reacted to Abu Nur in "Combat With The Self" By Al-Hurr Al-'amili   
    Chapter 3: The sum of All the Mandatory and Recommended Rights that One Must Observe
    Imam ‘Ali Zayn al-‘Abidin [a] said: “The greatest right of God against you is that you worship Him without associating anything with Him. When you do that with sincerity (ikhlas), He has made it binding upon Himself to give you sufficiency in the affair of this world and the next.”
    “The right of your soul (nafs) against you is that you employ it in obeying God; then you deliver to your tongue its right, to your hearing its right, to your sight its right, to your hand its right, to your leg its right, to your stomach its right, to your private parts their right, and you seek help from God in all these.”
    “The right of the tongue is that you consider it too noble for obscenity, accustom it to the good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them.”
    “The right of hearing is to keep it pure from listening to backbiting (ghiba) and listening to that to which it is unlawful to listen.”
    “The right of sight is that you lower it before everything that is unlawful to you, and that you take heed when you look at anything.”
    “The right of your hand is that you stretch it not toward that which is unlawful to you.”
    “The right of your two legs is that you walk not with them toward that which is unlawful to you. You have no escape from standing upon the narrow bridge (Al-Siraat) over the Hell, so you should see to it that your legs do not slip and cause you to fall into the Fire.”
    “The right of your stomach is that you make it not into a container for that, which is unlawful to you and you eat no more than your fill (shib').”
    “The right of your private part (farj) is that you protect it from fornication and guard it against being exposed.”
    “The right of your ritual prayer (Salaat) is that you know that it is an audience before God and that through it you are standing before Him. When you know this, then you will stand (before Him) as one who is lowly, abased, fearful, trembling, beseeching Him, hopeful, and you will magnify Him through stillness and dignity. You will approach the prayer with your heart and you will perform it according to its bounds and its rights.”
    “The right of the Hajj is that you know it is an arrival before your Lord and a flight to Him from your sins. Through it, your repentance is accepted and you perform an obligation made incumbent upon you by God.”
    “The right of fasting is that you know it is a veil that God has set up over your tongue, your hearing, your sight, your stomach, and your private part to protect you from the Fire. If you abandon the fast, you will have torn God's protective covering away from yourself.”
    “The right of charity (Sadaqa) is that you know it is a deposit with your Lord, for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it (the returns) than if you deposit it in public. You should know that it repels afflictions and illnesses from you in this world and it will repel the Fire from you in the next world.”
    “ The right of the offering (Hadya) is that through it you desire God and you do not desire His creation; through it you desire only the exposure of your soul to God's Mercy and the deliverance of your soul on the Day you encounter Him.”
    “The right of the possessor of authority (Sultan) is that you know that God has made you a trial (Fitna) for him. God is testing him through the authority He has given him over you. You should not expose yourself to his displeasure, for thereby you cast yourself by your own hands into destruction and become his partner in his sins when he brings down evil upon you.”
    “The right of the one who teaches you (sa'is) through knowledge is, by magnifying him, respecting his sessions, listening well to him, and attending to him with devotion. You should not raise your voice to him. You should never answer anyone who asks him (a question) about something, but let him answer. You should not speak to anyone in his session nor speak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and make manifest his virtues. You should not sit with him in enmity or show hostility toward him in friendship. If you do all of this, God's angels will testify on your behalf that you approached him properly and acquired knowledge from him for God's sake, not for the sake of the people.”
    “The right of him who teaches and trains you through property is that you should obey him, unless obeying would displease God, for there can be no obedience to a creature when it causes disobedience to God.”
    “The right of your subjects under your authority is that you should know that they have been made subjects through their weakness and through your strength. Hence, it is incumbent upon you to act with justice toward them and to be like a “compassionate father” toward them. You should forgive them because of their ignorance and not hurry to punish them, and you should thank God for the power, which He has given to you over them.”
    “The right of your subjects through the knowledge, is that you should know that God made you a caretaker over them because of the knowledge He has given you, and because of His storehouses which He has opened up to you. If you do well in teaching the people, not treating them roughly or annoying them, then God will increase His bounties to you. However, if you withhold your knowledge from people or treat them roughly when they come to you seeking knowledge from you, then it will be God's right to deprive you of that knowledge and its splendor, and to make you fall from your place in people's hearts.”
    “The right of your wife (zawja) is that you know that God has made her repose and a comfort for you; you should know that she is God's favour toward you, so you should honor her and treat her gently. Though her right toward you is more incumbent, you must treat her with compassion, since she is your prisoner (asir) whom you feed and clothe. If she acts ignorant, you should pardon her.”
    “The right of your slave (mamluk) is that you should know that he is the creature of your Lord, the son of your father and mother (Adam and Eve), and your flesh and blood. You own him, but you did not make him; God made him. You did not create any one of his limbs, nor do you provide him with his sustenance; on the contrary, God gives you the sufficiency for his sustenance. Then He subjugated him to you, entrusted him to you, and deposited him with you so that you may be safeguarded by the goodness you give to him. So act well toward him, just as God has acted well toward you. If you dislike him, replace him, but do not torment a creature of God. And there is no strength save in God.”
    “ The right of your mother is that you know that she carried you where no one carries anyone, gave to you of the fruit of her heart that which no one gives to anyone, and protected you with all her organs. She did not care if she went hungry as long as you ate, if she was thirsty as long as you drank, if she was deprived as long as you were clothed, if she was in the sun as long as you were in  the shade. She gave up sleep for your sake; she protected you from heat and cold, all in order that you might belong to her. You will not be able to show her gratitude, unless through God's help and giving success.”
    “The right of your father is that you know that he is your root (Nourisher). Without him, you would not be (in existence). Whenever you see anything in yourself that pleases you, know that your father is the root of its blessing upon you. So praise God and thank Him in due measure. And there is no strength save in God.”
    “The right of your child is that you should know that he is from you and will be ascribed to you through his/ her good and evil, in the immediate affairs of this world. You are responsible for what has been entrusted to you, such as educating him/ her in good conduct (husn al-adab), pointing him in the direction of his Lord, and helping him to obey Him. So act toward him as one who knows that he will be rewarded for doing good to him and will be punished for evildoing.”
    “The right of your brother is that you know that he is your hand, your might and your strength. Take him not as a weapon with which to disobey God, nor as equipment with which to wrong God's creatures. Do not neglect to help him against his enemy or to give him good counsel. If he obeys God, well and good, if not, you should honor God more than him. And there is no strength save in God.”
    “The right of your master (Mawla) who has favored you [by freeing you from slavery] is that you know that he has spent his property for you and brought you out of the abasement and estrangement of bondage to the exaltation and comfort of freedom. He has freed you from the captivity of possession and loosened the bonds of slavery from you. He has brought you out of prison, given you ownership of yourself, and given you leisure to worship your Lord. You should know that he is the closest of God's creatures to you in your life and your death and that aiding him with your life and what he needs from you is incumbent upon you. And there is no strength save in God.”
    “The right of the slave (mawla) whom you have favored [by freeing him] is that you know that God has made your freeing him a means of nearness to Him and a veil against the Fire. Your immediate reward is to inherit from him, if he does not have any maternal relatives, by way of compensation, what you have spent on him, and your ultimate reward is the Garden.”
    “The right of him who does a kindly act (dhu l-ma'ruf) toward you is that you thank him and mention his kindness; you reward him with beautiful words and you supplicate for him sincerely in that which is between you and God. If you do that, you have thanked him secretly and openly. Then, if you are able to repay him some day, you repay him.”
    “The right of the Muezzin is that you know that he is reminding you of your Lord, calling you to your good fortune, and helping you to accomplish what God has made obligatory upon you. So thank him for that just as you thank one who does good to you.”
    “The right of your imam in your ritual prayer is that you know that he has taken on the role of mediator between you and your Lord. He speaks for you, but you do not speak for him; he supplicates for you, but you do not supplicate for him. He has spared you the terror of standing before God. If he performs the prayer imperfectly, that belongs to him and not to you; but if he performs it perfectly, you are his partner, and he has no excellence over you. So protect yourself through him, protect your prayer through his prayer, and thank him in that measure.”
    “The right of your sitting companion (Jalees) is that you treat him mildly, show fairness toward him while vying with him in discourse, and do not stand up from sitting with him without his permission.  But it is permissible for him who sits with you to leave without asking your permission. You should forget his slips and remember his good qualities, and you should tell nothing about him but good.”
    “The right of your neighbor (Jar) is that you guard him when he is absent, honor him when he is present, and aid him when he is wronged. You do not pursue anything of his that is shameful; if you know of any evil from him, you conceal it. If you know that he will accept your counsel, you counsel him in that which is between him and you. You do not forsake him in difficulty, you release him from his stumble, you forgive his mistake, and you associate with him generously. And there is no strength save in God.”
    “The right of the companion (sahib) is that you act as his companion with bounty and in fairness. You honor him as he honors you and you do not let him be the first to act with generosity. If he is the first, you repay him. You wish for him as he wishes for you and you dissuade him from any act of disobedience (to God) that he might be tempted. Be a mercy for him, not a (source of) chastisement. And there is no strength save in God.”
    “The right of the partner (sharik) is that if he should be absent, you suffice him in his affairs, and if he should be present, you show regard for him. You make no decision without his consent, and you do nothing on the basis of your own opinion, but you exchange views with him. You guard his property for him, and you do not betray him in his major or minor affairs, for God's hand is above the hands of two partners, as long as they do not betray each other. And there is no strength save in God.”
    “The right of your property (Maal) is that you take from it only what is lawful and you spend it only in what is proper. Through it, you should not prefer above yourself those who will not praise you. You should act with it in obedience to your Lord and not be miserly with it, lest you fall back into regret and remorse while suffering the ill consequence. And there is no strength save in God.”
    “The right of him to whom you owe a debt (al-gharim alladhi yutalibuka) is that, if you have the means, you pay him back, and if you are in straitened circumstances, you satisfy him with good words and you send him away with gentleness.”
    “The right of the associate (khalit) is that you neither mislead him, nor act dishonestly toward him, nor deceive him, and you fear God in his affair.”
    “The right of the adversary (khasm) who has a claim against you is that, if what he claims against you is true, you give witness to it against yourself. You do not wrong him and you give him his full due. If what he claims against you is false, you act with kindness toward him and you show nothing in his affair other than kindness; you do not displease your Lord in his affair. And there is no strength save in God.”
    “The right of the adversary against whom you have a claim is that, if your claim against him is true, you maintain politeness and moderation in speaking to him and you do not deny his right. If your claim is false, you fear God, repent to Him, and abandon your claim.”
    “The right of him who asks you for advice (mustashir) is that, if you concur that he has a correct opinion, you advise him to follow it, and if you are not able to consider (i.e. unable to help him), then you direct him to someone who will.”
    “The right of him whom you ask for advice (mushir) is that you do not make accusations against him for an opinion that does not conform to your own opinion. If it conforms to it, you praise God.”
    “The right of him who asks your counsel (mustansih) is that you give him your counsel, but you conduct yourself toward him with compassion and kindness.”
    “The right of your counselor (naasih) is that you act gently toward him and listen to him. If he presents you with the right course (of action), you praise God, but if he does not agree with you, you show compassion toward him and make no accusations against him; you consider him to have made a mistake, and you do not take him to task for that, unless he should be deserving of accusation. Then attach no more importance to his affair. And there is no strength save in God.”
    “The right of him who is older than you (kabir) is that you show reverence toward him because of his age and you honor him because he entered Islam before you. You avoid confronting him in a dispute, you do not take precedence over him, you do not stay ahead of him (while walking), and you do not consider him foolish. If he should act foolishly toward you, you put up with him and you honor him because of the right of Islam and the respect that is due.”
    “The right of him who is younger (saghir) is that you show compassion toward him through teaching him, pardoning him, covering his faults, kindness toward him, and helping him.”
    “The right of him who asks (sa'il) from you is that you give to him in the measure of his need.”
    “The right of him from whom you ask is that you accept from him with gratitude and recognition of the bounty if he gives, and you accept his excuse if he withholds.”
    “The right of him through whom God makes you happy (surur) is that you first praise God, and then you thank the person.”
    “The right of him who does evil to you is that you pardon him. But if you know that your pardon will harm him, you defend yourself. God says: “whosoever defends himself after he has been wronged - against them there is no way (to blame).” (Q.42:41).”
    “The right of the people of your creed (Millat) is your harboring safety for them, showing compassion toward them, kindness toward their evildoers (misdeeds), treating them with friendliness, seeking their well-being, thanking their good-doers (good deeds), and keeping harm away from them. You should love for them what you love for yourself and dislike for them what you dislike for yourself. Their old men stand in the place of your father, their youths in the place of your brothers, their old women in the place of your mother, and their young ones in the place of your children.
    “The right of the people (Non-Muslim) under the protection [of Islam] (dhimma) is that you accept from them what God has accepted from them and you do no wrong to them as long as they fulfil God's covenant.”
    al-Faqih, v. 2, p. 376, no. 1626 also found in al-Majalis- Amali al-Saduq, p. 301, no. 1; al-Khisal, p. 564, no. 1; Tuhaf al-‘Uqul, p.256; Makarim al-Akhlaq, p. 419
  11. Like
    humanbeing101 reacted to YaQaimAdrikni in "Combat With The Self" By Al-Hurr Al-'amili   
    @humanbeing101 You can read some of it online at http://www.worldcat.org/title/combat-with-the-self/oclc/53987689/viewport , I have been trying to get a full copy in PDF format and have been unsuccessful as of yet. 
  12. Like
    humanbeing101 reacted to Abu Nur in "Combat With The Self" By Al-Hurr Al-'amili   
    In this thread i will post a collections of Hadith from the book “Combat with The Self” (Jihad al-nafs) by Muhammad n. al-Hasan al-Hurr al-‘Amili. Ayatollah Bahjat adviced the youths ‘to read and practice one hadith daily from the Chapter of Jihad al-nafs in Wasail al-Shi’a of Shaykh Hurr al-Amili. Chapter 1: The Divine Obligation to Combat the Self
    Imam Ja'far al-Sadiq [a] said that the Holy Prophet [saws] dispatched his soldiers to battle to fight the enemy and, upon their triumphant return, said; “Greetings on those who have successfully carried out the "Minor Combat" (jihad al-asghar), but have yet to engage themselves in the "Greater Combat".” He was asked: “O Prophet of Allah [sWT]! What is the "Greater Combat"? ” to which he replied: “Combat with the self ”.  al-Kafi v.2, p. 12, no. 3., Similar Amali al-Saduq p. 377, no. 8; Ma’ni al-Akhbar, p.160, no.1
    Imam Ja'far al-Sadiq [a] said: "Take responsibility for your self, for if you do not, nobody else will."  al-Kafi v.2, p. 12, no. 3.
    Imam Ja'far al-Sadiq [a] said  to a man : “Indeed you have been made the doctor of your self, the ailment has been made manifest to you, you know the marvel of health and have been shown the cure, and yet look at how you treat your soul!” al-Kafi v. 2, p. 329, no.6
    Imam Ja'far al-Sadiq [a] addressed a man, saying: “Consider your heart to be a kind friend and a dutiful son, and your knowledge a father whom you can follow, and your self (nafs) an enemy that you fight and your wealth a destitute woman whom you would repel.” al-Kafi v. 2, p. 329, no.7; al-Faqih, v.4, p.294, no.889
    Imam Ja'far al-Sadiq [a] said: “He who does not have a preaching heart, a reproaching self and a guiding friend will be easily overcome his enemy.” al-Faqih, v.4, p.287, no.862
    Imam Ja'far al-Sadiq [a] narrated on the authority of the Imams before him, that the Holy Prophet [saws], in his advice to Imam ‘Ali [a], said: “O ‘Ali, the best thing about self-struggle is when a person wakes up with no desire to wrong anyone.” al-Faqih, v.4, p.254, no.821
    Imam Ja'far al-Sadiq [a] said : “He who has complete control over himself (nafs), when he desires something as well as when he fears something, when he is angry as well as when he is pleased, Allah [sWT] prohibits the Fire of Hell from touching his body.” al-Faqih, v.4, p.286, no.856, Thawab al-A’mal, p. 192, no. 1.
    Imam ‘Ali Amir al-Mu’minin [a] said: “The warrior is the one who combats his inner self.” Al-Majazat al-Nabawiyyah, p. 201, no. 157
  13. Like
    humanbeing101 reacted to Abu Nur in "Combat With The Self" By Al-Hurr Al-'amili   
    Chapter 2: The Duties Incumbent upon the Parts of the Body, and the Divine Obligation to Carry Them Out
    Imam Ja'far al-Sadiq [a] said, in a long tradition, that Allah , Glorified and Exalted be His Names, had enjoined faith (iman) upon the limbs of the son of Adam, and has distributed it and divided it evenly between them , and every single limb has been assigned a different portion of faith particular to it. The portion of faith with which the heart has been charged is to affirm, to know, to conclude a contract and willingly to admit and submit that there is no being worthy of worship but Allah, the One and Only, who has no partner, the One God, who has taken neither wife nor son, and that Muhammad is His servant and messenger [saws]. And it is to attest to every prophet and divine scripture that Allah has sent down. This affirmation and knowledge is the duty of the heart, upon which Allah has made it incumbent, as He has said in His Book: “not he who is compelled while his heart is at rest on account of faith” Q.16:106; and: “Now surely by Allah's remembrance are the hearts set at rest” Q.13:28; and: “those who say with their mouths: We believe, and their hearts do not believe” Q.5:41; and: “Whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases” Q.2:284. So this is the affirmation and knowledge (of faith) that Allah has made incumbent upon the heart and that is its duty, and it is the fountainhead of faith.
    Allah has made incumbent upon the tongue to speak and express that to which the heart has contracted and attested. Allah, Glorified and Exalted be His Names, has said “You shall speak good words to people. 1 ” Q.2:83; and: “Say: We believe in that which has been revealed to us and revealed to you, and our Allah and your Allah is One, and to Him do we submit.” Q.29:46. So this is the duty that Allah has made incumbent upon the tongue.
    As for the duty that He has made incumbent upon the ears, it is to refrain from listening to that which Allah has forbidden, and to abstain from Allah’s prohibitions that are unlawful and from listening to that which Allah has abased, and, regarding this, Allah has said: “And indeed He has revealed to you in the Book that when you hear Allah’s communications being disbelieved  and mocked, do no sit with such people until they enter into some other discourse” Q.4:140; then He excludes listening to such discourses owing to forgetfulness or heedlessness, saying:  “And if the Shaitan causes you to forget, then do not sit after recollection with the unjust people” Q.6:68; and He has said: “Therefore give good news to My servants, Those who listen to the word, then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding.” Q.39:17-18; and: “Successful indeed are the believers, who are humble in their prayers, and who keep aloof from what is vain, And who are givers of poor-rate” Q.23:1-4; and: “When they hear idle talk they turn aside from it” Q.28:55; and: “When they pass by what is vain, they pass by nobly.” Q.25:72; This is the portion of faith that Allah has made incumbent upon the ears, that they should not listen to that which is not permissible, and this is their duty.
    And he has enjoyed that the eyes should not look at anything that Allah has forbidden, and that they should turn away from the unlawful things that Allah has prohibited them to look at, and this is their duty in acquiring faith. And regarding this, Allah, Glorified and Exalted be His Names, has said: “Say to the believing men that they cast down their looks and guard their private parts” Q.24:30, i.e., they should guard their private parts from being seen, and cast down their gazes from seeing others private parts, and He has said: “And say to the believing women that they cast down their looks and guard their private parts” Q. 24:31, i.e., from anybody looking at them, and to cast down their gazes from looking at others private parts. All the other verses of the Qur’an referring to guarding one’s private parts imply guarding them from fornication; however, these two verses specifically imply guarding them from being looked at. Allah has mentioned all the duties that are incumbent upon the heart, the eyes, and the tongue in one verse, saying: “And you did not veil yourselves lest your ears and your eyes and your skins should bear witness against you” Q.41.22. “Skins” here means the private parts and the thighs. And He has said: “And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.” Q.17:36. This is the duty that Allah has made incumbent upon the eyes – to lower the gaze, and this is their portion for acquiring faith.
    And on the hands, he has charged that they should not be used to strike anything unlawfully, and that they must be used to strike only that which Allah has ordered. He has also ordained for them to give charity, and to bring reconciliation between near kin, and to strive in the way of Allah, and to be purified for prayer (salat), as He has said: “O you who believe! When you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles;” Q.5:6; and: “So when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates.” Q.47:4. This is what Allah has made incumbent upon the hands, as striking is an action for them.
    And he has charged that the legs should not be used to walk towards any transgression of Allah’s laws, and he has made incumbent upon them to walk to that which pleases Allah, Mighty and Exalted, as He has said: “And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.” Q.17:37; and: “And pursue the right course in your going about and lower your voice; surely the most hateful of voices is braying of the donkey.” Q.31:19. Regarding the hands and the feet testifying against themselves and those who had control (i.e., the people), for having wasted their limbs in doing other than which Allah had commanded, He says: “On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned.” Q.36:65. This is, therefore, what Allah has enjoyed on both the hands and the feet, and it is their portion of faith.
    He has made it incumbent upon the face to bow down in prostration to Him in the night and in the day at prayer times, about which He has said: “O you who believe! Bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.” Q.22:77. This is joint duty on the face as well as the hands and the feet, for He has said in another verse: “And that the parts of prostration (Masjids) are Allah’s, so call not upon anyone with Allah.” Q.72:18 until prophet Muhammad [saws] concluded, saying: “He who meets Allah, having guarding his limbs such that every single limb fulfilled that which Allah made incumbent upon it, he will meet Allah, Mighty and Exalted, with a complete faith and will be among the people of Paradise. He who has been treacherous with any of his limbs or transgressed in what Allah, Mighty and Exalted, commanded him, he will meet Allah with a deficient faith. Believers shall enter Paradise as a result of having completed their faith, and transgressors will enter Hell as a result of their deficient faith.” al-Kafi, V. 2, p.28, no. 1.
    1. In another narration Imam Muhammad al-Baqir [a] said, regarding this verse, "Say good to the people  - better than what you would want them to say to you - for surely, Allah hates the cursing, insulting, and slandering of the believers. The obscene, intruding questioner.  Tafseer al-Ayyashi.
    Part of the will of Imam Ali [a] to his son Muhammad b. Hanafiyyah is almost similar than the previous long tradition, expect in the end he says: “This is the sum of what Allah has enjoyed on your limbs, so be careful of your duty to Allah, my son, and use them towards His obedience and His pleasure, and beware of Allah, Exalted be His name, watching you as you disobey Him, or of losing the opportunity to obey Him, for then you will surely be of the losers. You must read the Qur’an, act upon its contents, carry out the duties prescribed therein , the divine laws regarding that which is lawful and that which is unlawful, its commands and its prohibitions, and ponder over it in the middle of night, and recite it day and night, for it is Allah’s contract to His creation, and as a result it is incumbent upon every Muslim to read His contract every day, even if it be only fifty verses; and know that the various stages in Paradise are according to the number of verses of the Qur’an, such that on the Day of Judgment, when the reciter of the Qur’an will be told: “Read, and rise in rank accordingly”, there will be no one higher in rank than such a person, after the prophets and the Righteous Ones.” al-Faqih, v. 2, p. 381, no. 1627
    Imam Ja'far al-Sadiq [a]said: “Surely the ears and the eyes and the heart, all of these shall be questioned about that” Q.17:36, i.e, that the ears will be questioned regarding what they heard, and the eyes with regard to what they looked at, and the heart regarding what it believed in. al-Kafi, V. 2, p.31, no. 2.
    Imam Ja'far al-Sadiq [a]said: “Faith can exist only with action, and action is part of it, such that faith can remain firm only when accompanied by action” al-Kafi, V. 2, p.32, no. 3.
    Imam Ja'far al-Sadiq [a]said: “He who attest to Allah’s religion is a Muslim, and he who acts upon that which Allah has commanded is a Mu’min[a believer].” al-Kafi, V. 2, p.32, no. 4.
    Imam Muhammad al-Baqir [a], when asked about faith by Khaythamah, said: “It is to have faith in Allah, to believe in the Book of Allah and not to disobey Allah.” al-Kafi, V. 2, p.32, no. 5.
    Imam Muhammad al-Baqir [a], when asked about faith by Jamil b. Darraj, said: “It is to testify that there is no deity worthy to worship expect Allah, Glorified and Exalted be His Names, and that Muhammad [saws] is the messenger of Allah” Jamil then asked: “Is this not achieved through action? To which he [a] replied: “Of course, for faith can remain firm only when accompanied by action, and action is a part of it.” al-Kafi, V. 2, p.32, no. 6.
    Imam ‘Ali Zayn al-Abidin [a] said: “You have no right to speak according to your whim, as Allah has said: “And do not follow that of which you have no knowledge” Q.17:36, nor to listen to whatever you fancy, as He has said: “Surely the ears and the eyes and the heart, all of these shall be questioned about that” Q.17:36. 
  14. Like
    humanbeing101 reacted to Abu Nur in Peshmerga launch massive operation against ISIS on   
    Insha'Allah they get it soon. 
  15. Like
    humanbeing101 got a reaction from Abu Nur in Peshmerga launch massive operation against ISIS on   
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    humanbeing101 reacted to Fahad Sani in Fatima (AS) and Umar   
    No bother. These are just reminders for every muslim. I often use this ayah and hadith in my discussion even with sunnies. So that they can understand the seriousness of matter.
    Such ruling is applicable on those who deliberately tells lies on Prophet s.a.w.w such as hadith narrators like the one mentioned above i.e Abban bin Abi Ayash.
    More detail on this issue is here https://islamqa.info/en/34725
  17. Like
    humanbeing101 got a reaction from Hayy ibn Yaqzan in No peace as long as religion.   
    I honestly don't see how you've come to that conclusion. Can you further elaborate on why it negates infallible rule?
    Let me use an example to clarify my point. Person X is infallible, he isn't a ruler. An election is held to see who rules. He however doesn't get enough votes. His infallibity is still existent and he still functions as an infallible being. However infallibilty doesn't consitute being able to control things or predict things out of your hands. 
    Yes but since you accept infallibity in theory is better than falliblity, then you have to accept their rule would of been better than the fallibles at the time. Atleast hypothetically speaking. 
    Imam Ali(AS) was infallible according to us Shias.
  18. Like
    humanbeing101 got a reaction from Hayy ibn Yaqzan in No peace as long as religion.   
    What does the concept of having an infallible ruler have any relation in regards to who we shias percieve to be infallible Imams? There is no contridiction or conflict in your statement. There were several historic events that took place that meant that the Imams were not in a position for them to be able to rule the Islamic Ummah. However hypothetically if we were to assume history didn't occur in that manner and they did rule. Would it be wrong to make the assumption infallible rule would be better than fallible ruler? 
  19. Like
    humanbeing101 reacted to iCambrian in The man in the cave?   
    Proof is when you can have a Muslim, a Christian, a Jew, an atheist, desit, Buddhist, Hindu etc., and you can sit them all at a table together.  And on the table, there is a baby.  Each person can see the baby with their eyes.  They can hear the baby cry with their ears.  They can smell the baby, they can touch it, it is there and real.  They could confirm that the baby isnt a cardboard cutout by maybe sampling its DNA.  Maybe they would pull out a video recorder and film the baby.
    An event where, no matter where you originally stood on the topic, at the end of the day, at least 99% of the table would say "you know what, there is no fathomable way, this would not be a baby".
    In the world religions of today, this simply isnt possible, because all information, is derived from hearsay.  Words of other people.  People we didnt know. Who claim to have seen things that we did not see and cannot see.  They spoke with people that we have never spoken to, and who no longer exist. Rather than a physical baby on the table, in the most literal sense, we are left with ink, on sheets of paper.
    As a christian of course this is upsetting to me, but it is the reality that we live in.
  20. Like
    humanbeing101 reacted to sefket83 in The man in the cave?   
    That is a good question. According to Christianity proof that something is true requires:
    1. Miracles
    2. The preaching must be based on Gods will which is the two commandments of love
    3. Only thru piety and not just belief does one come into heaven all others will perish
  21. Like
    humanbeing101 reacted to BornShia in The man in the cave?   
    The Christians have the concept of Fallen Angles, Lucifer, The adversary of God.
    satan is a noun which means adversary. In Judaism there is an angel whose job is to be adversary (satan) to mankind. His job is to test humans with the permission of God. Please refer to Books of Job.
    In Islam a jinn named Iblis who tempted Adam and Eve. Same concept that satan is the adversary of mankind, and not adversary of God. The satan is within us, who keeps on suggesting evil things to us. It is our friends, our acquaintances, and people we don't know who suggest evil things to us.
    satan has "The Power of Suggestion". We cannot underestimate this power, for example The German War Machine and/or Western Media.
    satan has no power on good abdis (slaves) such as Jesus or Mohammad. satan cannot tempt them.
  22. Like
    humanbeing101 reacted to Haimi in Every sunni should watch this video   
    I pref sunnies over yasser al-habib, there are alot of sunnies who is better than this Monafeq. And i know that for sure that imam khamenei h.a doesn't like this man. Do you know his relationship with all those crazy and Monafeq Shirazi family? Who called ayatullah bahjat son of a 
    .... Who also called imam khamenei h.a a bas....?
    This man is nothing but a piece of trash.
    Shame that he wearing that holy cloths.
  23. Like
    humanbeing101 got a reaction from Aabiss_Shakari in Ghadir was not about caliphate or leadership   
    @Fahad Sani 
    With all due respect brother you are engaging in a few logical fallacies. First and foremost you gave a strawman reply/argument to the question of whether it was logical for the Prophet Muhammed(SAW) to of stopped thousands of people just to state "he was the friend of the believers". You simply responded by saying, "  Yes exactly. Ghadir was about Mu'walat (love) and Mu'adat (enmity), not about caliphate. " First and foremost this is a classical strawman reply, you never actually countered the question of whether it be logical for the Prophet(SAW) to of done that just to declare Imam Ali(AS) to be the "friend of the believers".
    You also engaged in a formal fallacy in regards to the Immate question in the Quran. Firstly you are assuming the Quran defines terms in a scientific manner. For example Prophet:*insert meaning*, God:*insert meaning*. You know aswell as I do the Quran does not describe in such a manner. Whence that argument is void. 
  24. Like
    humanbeing101 got a reaction from hasanhh in Introduce yourself here.   
    Salam/Roj bash,
    I am a Kurd and a muslim and just joined shiachat as a resource for shia islam and as a means of understanding certain religious/theological topics. 
  25. Like
    humanbeing101 reacted to Sumerian in Sistani and non-Muslims being Najis   
    Sayyed al-Sistani is of the view that the Ahlul Kitab non-Muslims (Christians, Jews and Zoroastrians) are tahir (ritually pure). So even their wet hands are not considered najis. 
    People of other religions that are not Ahlul Kitab (Hinduism, Buddhism, Sikhism etc...) and those who do not believe in a particular religion or don't believe in God, they are najis, and najasa is transferred through wetness.
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