Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

Vale of Tempe

Advanced Members
  • Content Count

    93
  • Joined

  • Last visited


Reputation Activity

  1. Completely Agree
    Vale of Tempe got a reaction from ZethaPonderer in Abrogation Naskh   
    Lecture: Abrogation and the Quran (Naskh)
    Presenter: Sayed Ammar Nakshawani
    Date Presented: Ramazan 1434
    Viewed in VLC Media Player v2.1.3 and Time Markers in “red” are approximate locations.
    Note: Where appropriate the transcriber have slightly padded the actual transcription notes to improve clarity.
     
    2.00
     
    This lecture is about abrogation and abrogated verses in the Holy Quran.
     
    When we read the Quran many a time we wonder whether the verse we read substitutes the verse before it. Also we wonder whether a legal ruling abrogates the legal ruling set before it. We also wonder whether the role a verse being revealed was to replace previous verse(s) revealed prior to it.
     
    The subject is one of the powerful discussions when looking at the Holy Quran.
     
    Imam Sadiq (as): “If a person does not know the naasikh and the mansukh and the muhkam and the mutashabih they do not know the Quran and they have no relation with the Quran whatsoever.”
     
    Many Muslims do not know what the topic of abrogation is all about.
     
    Imam Ali (as) once asked a person about the abrogating and abrogated verses. The person replied in the negative. Imam said: “You are ruined.” What Imam Ali (as) meant was that this topic is a very important topic when looking at the Quran.
     
    4.55
     
    Example: Alcohol.
     
    Initially it was said that one should not approach prayer whilst intoxicated.
     
    O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. (S4 Nisa:43)
     
    Later Allah says that its disadvantages outweigh the advantages.
     
    They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder, (S2 Baqara: 219)
     
    Later on alcohol was prohibited completely.
     
    O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful. (S5 Maida:90)
     
    Question then arise: which verse is the abrogated verse and which verse is the abrogating verse?
     
    6.00
     
    The abrogated verse is known as the Mansukh (verse). The abrogating verse is known as the Naasikh (verse). The act of abrogating is called Naskh.
     
    Transcriber Notes:
     
    Naskh thus refers to abrogation and has two parts: naasikh (the abrogating one) and mansukh (the abrogated one). The words 'nasikh' and 'mansukh' are both derived from the same root word 'nasakha' which carries meanings such as 'to abolish, to replace, to withdraw, to abrogate'. The word nasikh (an active participle) means 'the abrogating', while mansukh (passive) means 'the abrogated'. In technical language these terms refer to certain parts of the Qur'anic revelation, which have been 'abrogated' by others. Naturally the abrogated passage is the one called 'mansukh' while the abrogating one is called 'nasikh'.
     
    6.00
     
    Question: why reveal a verse in order to abrogate (an earlier revealed) verse?
     
    This subject has been discussed by many great scholars. In the first four venturies (400 years) of Islam after RasulAllah SAW passed away, eighteen (18) books have been written on the subject.
     
    Many schools have delved on the subject. In Sunni schools: Tirmidhi, Ahmad ibn Hanbal, al-Suyuti, al-Andalusi. In the school of Ahlul Bayt: Ayatollah Khoei (b. 1899 – d. 1992) and Ayatollah Ma’rifat (b. 1930 - d. 2007) had also written extensively on the subject.
     
    How important is this subject given the fact that Imam Ali (as) and Imam Sadiq (as) had stressed much importance to it?
     
    Naturally if one truly has a relationship with the Quran, one would have pondered on every verse in the Quran, and wonder which verse abrogates another.
     
    The subject of Naskh was not relevant 1,400 years ago but it also have relevance in our ever-evolving nation today. Does this imply that certain verses in the Quran need abrogation for the need of our time?
     
    9.00
     
    Breakdown of Subtopics
     
    Lets dissect in the following stages:
     
    Subtopic 1
     
    If Allah brings a law to replace a previous law does that mean He has limitation in His Knowledge?
     
    Subtopic 2
     
    What are the conditions for abrogation, and can anyone who read the Quran claim that this verse abrogates another verse?
     
    Subtopic 3
     
    Can a verse be abrogated or is it just a ruling that abrogates another ruling?
     
    Subtopic 4
     
    Why keep the (abrogated) verse in the Quran? Why not delete them once abrogated?
     
    Subtopic 5
     
    What is the importance of theological abrogation in contrast to legal abrogation? What are the examples where Allah changes the Plan which the human thought He has already planned?
     
    Lets dissect in depth.
     
    9.55
     
    Subtopic 1
     
    If Allah brings a law to replace a previous law does that mean He has limitation in His Knowledge?
     
    Naskh means something which ‘replaces’ or ‘substitutes’. Allah has mentioned Naskh in numerous occasions.
     
    Example is verse 2:106.
     
    Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things? (S2 Baqara:106)
     
    Another example is 22:52.
     
    And We did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise, (S22 Haj:52)
     
    So the idea of Naskh is ‘replacing’ or ‘canceling’ something.
     
    Question: If Allah performs Naskh (see definition in 2:106), does this imply that Allah’s knowledge is limited?
     
    12.00
     
    Thus some argue, what not put the law in the first place. An example, alcohol, why not state it being ‘haram’ from the beginning?
     
    People thus have the tendency to say Allah’s knowledge is limited. On the contrary, Allah’s knowledge is not limited. We have the wrong impression or understood the wrong meaning to Naskh.
     
    We must understand that Allah is Rabbb al-a’lamin. He is the Nourisher. He nourishes and educates us. When He replaces the verses, the problem is not with Allah, it rather that Allah desires to acculturate us into a new community.
     
    Allah SWT is ‘like a doctor’ who nourishes a patient doses by doses. Allah knew that the people had just come out from the period of Jahiliyya. Allah cannot simply give a verse that completely change their culture.
     
    In our time, in hind sight, we view the verse as being abrogated; however to Allah SWT, it is a step-by-step plan to acculturate us. That’s the difference.
     
    14.50
     
    Take the example verse 4:15.
     
    And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. (4:15)
     
    In pre-Islamic Arabia, a woman who committed adultery was confined to the house until she dies. In 4:15, Allah says, yes, confine to the house unless Allah shows another way. Which avenue did Allah open? Verse 24:2.
     
    (As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement. (S24 Nur: 2)
     
    16.00
     
    Subtopic 2
     
    What are the conditions for abrogation, and can anyone who read the Quran claim that this verse abrogates another verse?
     
    Scholars differ on the number of incidence that Naskh occur in the Quran.
     
    The List below summarises the differences in opinion:
     
    Scholar (Number of Incidences of Naskh)
     
    al-Suyuti (21), Shah Waliullah (5), Ma’rifat (12), Khoei (1)
     
    Ayatollah Khoei had a strict criteria to ascertain which verse abrogates another. If criteria did not existed, then any reader could easily claim than a verse abrogates another. Thus the school of the Ahlul Bayt observes a rigid rule on this matter.
     
    The rule of abrogation in the school of Ahlul Bayt:
     
    1. From the words of the Prophet (pbuh&hf) and the Ma’someen (as); and if cannot find any, then
     
    2. Ijma of the Fuqaha — works from scholars such as Kulainy, Mufeed, Saduq, Hilli, etc.
     
    3. Abrogation can only take place at the time of RasulAllah SAW — not after the time of RasulAllah SAW.
     
               Note this point carefully:
     
               No one can come after RasulAllah SAW and claim that this verse abrogates another!
     
               If such cases are allowed to happen then there would give rise to hundreds school of thought.
     
    4. The strict rule of Khoie (in contrast to that of Ma’rifat) is this:
     
    To assert that a verse has been replaced by another — if Naskh had truly taken place — the abrogated verse must firstly HAD BEEN ACTED UPON before another verse abrogates or replaces the said verse.
     
    Case: Initially, when someone wanted to see RasulAllah SAW, the rule was that he must pay charity before doing so.
     
    No one acted on this rule except for one person: Imam Ali (as)!
     
    Khoei’s opinion is that (1) the verse had been acted on (2) another verse says stop!, and thus this example of Naskh.
     
    On the other hand, Ma’rifat had a different opinion. One must look at the wording of the verse from the other and ascertain whether Naskh has taken place.
     
    Subtopic 3
     
    Can a verse be abrogated or is it just a ruling that abrogates another ruling?
     
    Question: Taking all these on board, what is the criteria for abrogation? Can a verse and a ruling, both, be abrogated at the same time?
     
    Three opinions:
     
    Opinion 1
     
    One opinion is that a verse has been completely abrogated i.e. it is not there anymore. And the ruling of that verse has been completely abrogated as well.
     
    Do we believe in such a thing? No!
     
    We cannot afford to believe that a verse has been removed because that would result in an incomplete Quran in our hand.We do not believe that a verse is lost and so is the ruling that comes with it.
     
    21.50
     
    Jalal al-Din al-Suyuti related that Aisha said such a thing.
     
    Aisha narrated the case when a man suckles a woman ten times, the person becomes mahram to her. Another is stoning. These were purported verses under the bed when a goat came and ate them away.
     
    The school of Ahlul Bayt does not believe in this form of Naskh, as Allah says in 15:9:
     
    Verily, we have sent down the Reminder, and, verily, we will guard it. (S15 Hijr:9)
     
    23.00
     
    Opinion 2
     
    The second opinion about Naskh is that a ruling stays but the verse associated with the ruling is missing. Umar said that, at the time of RasulAllah SAW, men and women who committed zina must be stoned. However, Umar claimed that although the verse is missing, we must still apply the ruling. Suyuti mentions about this.
     
    Is there an verse in the Quran about stoning? No!
     
    The school of Ahlul Bayt rejects such a ruling simply because anyone can make a claim based on missing verses. Another school says that there was a verse that says an illigetimate child is to the parents but the adulterous parent has to be stoned. They claim that this verse is also missing. The school of Ahlul Bayt rejects such as opinion.
     
    25.30
     
    Opinion 3
     
    The third opinion is from the school of Ahlul Bayt.
     
    A ruling in a verse from the Holy Quran replaces another ruling in another verse of the Quran. The belief in the school of Ahlul Bayt on abrogation is such that a certain ruling exists, then Allah decides a new ruling shall come in to replace the previous ruling.
     
    Take an example verse 2:240.
     
    And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise. (S2 Baqara:240)
     
    Initially in Arabia the period of Iddah was one year, and the maintenance for the widow was also one year.
     
    Some scholars of Ahlul Bayt believe verse 4:12 abrogates verse 2:240.
     
    And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing. (4:12)
     
    The Iddah is now 4 months and 10 days.
     
    Does Allah not know? Of course not. Allah knew the practice of the Arabs before the advent of Islam. And then later He introduced a new ruling in order to develop them.
     
    The maintenance for the widow now becomes a quarter share of her husband’s estate.
     
    28.00
     
    Thus the sayings of Imam Sadiq becomes clear: “If a person does not know the naasikh and the mansukh and the muhkam and the mutashabih they do not know the Quran and they have no relation with the Quran whatsoever.”
     
    Sometimes when we read a verse we get confused. Then later we found and read another verse that explains the verse we were confused about. Allama Tabatabai says one should do tafseer of the Quran by the Quran. Do not look at a verse in confinement.
     
    Ma’rifat says verse 8:66 abrogates verse 8:65.
     
    O Prophet! urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand. (8:65)
     
    For the present Allah has made light your burden, and He knows that there is weakness in you; so if there are a hundred patient ones of you they shall overcome two hundred, and if there are a thousand they shall overcome two thousand by Allah's permission, and Allah is with the patient. (8:66)
     
    29.00
     
    Verse 8:65 has to do with Jihad and aims at encouraging the early Muslims for Jihad. If you are 20 in number you will defeat 200 of your enemies. If you are 100 in number you will defeat 1000 of your enemies.
     
    As the event turned out, after the verse was revealed the Muslims were not much affected. Then 8:66 was revealed. If you are 100 in number you will defeat 200 of your enemies. If you are 1000 in number you will defeat 2000 of your enemies.
     
    The question usually asked: why does the ratio changed? Taking both verses into consideration Allah is saying that if there is 20 of you and and you have a strong iman, you will be able to defeat 200.
     
    Transcriber Notes:
     
    Battle (Muslims, Infidels)
     
    Badr (313, 1,000); Uhud (700, 3,000); Khandaq (3,000, 10,000); Mutah (10,000, 100,000)
     
    In the essence Ma’rifat was saying that if there is half of you in number (in comparison to the enemy), then you go to jihad.
     
    31.00
     
    Khoei disagreed. Khoei’s argument was that we have never seen 8:65 acted upon so verse 8:66 cannot be an abrogating verse.
     
    Later Ma’rifat replied to Khoei’s argument. The word beginning in v66 says ‘Al-aaN’ which means ‘Now’. Ma’rifat believed that there is already a shift happening from one message to another.
     
    Khoei looked at the ‘incident’ whilst Ma’rifat looked at the ‘language’.
     
    The only verse that Khoei believed that a ruling had been abrogated is verse 58:12 by the verse that follows it.
     
    O you who believe! when you consult the Apostle, then offer something in charity before your consultation; that is better for you and purer; but if you do not find, then surely Allah is Forgiving, Merciful. (S58 Mujadila:12)
     
    Do you fear that you will not (be able to) give in charity before your consultation? So when you do not do it and Allah has turned to you (mercifully), then keep up prayer and pay the poor-rate and obey Allah and His Apostle; and Allah is Aware of what you do. (S58 Mujadila:13)
     
    Verse 58:12 tells us us the early Muslims used to see the Prophet (pbuh&hf) and asked him (a lot of) questions. The speaker is of the opinion some may have come to see RasulAllah SAW and asked him questions which could be inappropraite or irrelevant.
     
    (Perhaps to test the people) and also to tell the people that who can’t just see the Prophet (pbuh&hf) and gain knowledge for free, verse 58:12 was thus revealed.
     
    When knowledge is not free and people had to pay, the true character of the people was forced out.
     
    Nobody paid EXCEPT for Ameerul-Mu’mineen (as)!
     
    Khoei thus believed that verse 58:13 abrogates verse 58:12 because verse 58:12 had been acted upon.
     
    40.10
     
    Subtopic 4
     
    Why keep the (abrogated) verse in the Quran? Why not delete them once abrogated?
     
    Question: why not delete verses that had been abrogated such as 58:12?
     
    No! You cannot delete those verses that not only show the merits of Ameerul-Mu’mineen (as) but they also show the flow of Islam that came as a guidance which transformed the society for the entire 23 year period.
     
    If the verses were absent we would never understand the step-by-step abrogation which Allah intended.
     
    41.40
     
    Question: can abrogation be continued in our society today?
     
    Abrogation of the Quran — No!
     
    Abrogation on the punishments that were present at that time — Possible!
     
    Ayatollah Khomeiny and Ayatollah Burujerdi had a debate on stoning the adulteress in Iran. There came criticism from the West that the punishment is barbaric. Stoning was only normal at the times of ancient Rome and Persia. So the debate revolves around whether we can abrogate this law of stoning to some other such laws that point toward forgivessness or education for the adulterers (until they are reformed).
     
    The question Fuqaha is asking now: whilst the Quran abrogated one law for another to fulfill the need of the people during the 23 year period back then, why can’t we Muslims now fulfill the same function that Allah had wanted in the Quran? To fulfill the intellectual capacity of the time—one punishment replacing another punishment—one hadith replacing another hadith?
     
    (Metaphorically-speaking), when a woman is placed with half of her body in the ground, is it possible that Allah is also asking for an avenue that she may find an ‘escape’ for the punishment? That she may get a chance to go to prison and get an education on her behavior as we all are aware that adultery destroys society.
     
    In Qum and Najaf these questions are being discussed.
     
    Those who study fiqh—law and jurisprudence—should study all this and make theories derived from the Quran.
     
    Islam and Quran are not supposed to be dead in the hearts and lives of all Muslims.
     
    45.00
     
    Subtopic 5
     
    What is the importance of theological abrogation in contrast to legal abrogation? What are the examples where Allah changes the Plan which the human thought He has already planned?
     
    In the Quran you thus have two types of abrogation:
     
    Legal abrogation Theological abrogation  
    Legal abrogation is when one law replaces another, whilst theological abrogation is when Allah changes His plan for His creation to something they did not expect .
     
    Theological abrogation has to do when something that has been written is changed when Allah decides to change that something to whatever He wants.
     
    In the Quran it is mentioned that Musa (as) went to Sinai for 30 days, and it was extended by 10 days. Alllah says he sent Musa (as) for 40 days (which Allah already had known in advance). Musa (as) only knew that he had to go for 30 days.
     
    Ibrahim (as) had to sacrifice his son. Later however he ended sacrificing a sheep.
     
    In terms of theological abrogation, this means that, (for all things we are sure of), Allah is able and capable to change them because Allah is the Greatest of Planners.
     
    A person is destined to die at the age of 70. In the Tablet it is wriiten so and it is the knowledge of Malaikul Mawt. However if the person establishes silatur-raheem his my family, Allah may add his age up to 30 years.
     
    Does this mean that the knowledge of Allah is limited or the knowledge of Malaikul Mawt is limited?
     
    Thus, you can change your own destiny, if you want, and this opens up a new avenue.
     
    48.15
     
    Did Imam Husain (as) need to know about Karbala? Was he certain that he was going to die in Karbala?
     
    Every Majlis says that he knew from young age that he was going to die in Karbala. Then why did he fight in Jamal and Siffeen when he knew he was not going to die there?
     
    Mufeed posited the opinion that it was not necessary that Imam Husain (as) had the knowledge of the unseen (that he was going to die to Karbala) because Imam Husain (as) knew that Allah can change His Plan whenever He wants.
     
    So he Imam Husain (as) fought in Jamal and Siffeen with all his sincerity.
     
    In the Quran, Allah says a group will not change until they themselves change.
     
    “For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron. (S13 ar-Ra’d:11)
     
    Our destiny is our own hands.
     
    That said, in terms of theological abrogation, Allah is able to change all destinies.
     
    If we pray on time Allah may increase our lifespan. More so if we maintain silatur-raheem. From prophetic tradition— lifespan can change within a plus to minus 30 years—presence or absence of silatur-raheem. Thus abrogation is possible within our lifespan in this world.
     
    RasulAllah SAW said that whosover takes care of his family, RasulAllah SAW will take care of him in the Day of Judgement; and whosover shows mercy to his family, RasulAllah SAW will be mercifull towards him in the Day of Judgement.
     
    Now imagine if someone takes care and shows mercy towards ale Muhammad, imagine how Allah will treat the person on the Day of Judgement! Imagine too if someone neither takes care nor shows mercy towards ale Muhammad (as), imagine how Allah will treat the person on the Day of Judgement!
     
    End of Lecture.
     
    The last portion to this lecture is a eulogy on the mistreatments that were perpetrated towards ale Muhammad (as).
     
     
     
  2. Like
    Vale of Tempe got a reaction from Haimi in Dua Marriage   
    Salam, can anyone share the below Du'a in its Arabic version?
    Thank you
    From Imam Ali (as):
    "Whoever of you [men] would like to get married should pray two rak`a and read al-Fatiha and Yaseen in them. When the prayer is over, you should praise Allah (hamd), glorify him (with other words, i.e. subhanAllah, tabarakAllah, etc.) and say:
    'O Allah,
    grant me a loving, fertile, thankful, and protective spouse,
    who is thankful when I am good to her,
    and seeks forgiveness [for me] when I am bad to her,
    and aids me when I mention Allah, and remembers when I forget,
    and preserves herself [from the approaches of other men] when I leave her presence,
    and makes me happy when I enter her presence,
    and obeys when I demand,
    and fulfills the oaths I have her swear,
    and seeks to please me when I am angry,
    O Lord of Majesty and Generosity.'"
  3. Like
    Vale of Tempe got a reaction from Salati AbdulQadir in Dua Marriage   
    Salam, can anyone share the below Du'a in its Arabic version?
    Thank you
    From Imam Ali (as):
    "Whoever of you [men] would like to get married should pray two rak`a and read al-Fatiha and Yaseen in them. When the prayer is over, you should praise Allah (hamd), glorify him (with other words, i.e. subhanAllah, tabarakAllah, etc.) and say:
    'O Allah,
    grant me a loving, fertile, thankful, and protective spouse,
    who is thankful when I am good to her,
    and seeks forgiveness [for me] when I am bad to her,
    and aids me when I mention Allah, and remembers when I forget,
    and preserves herself [from the approaches of other men] when I leave her presence,
    and makes me happy when I enter her presence,
    and obeys when I demand,
    and fulfills the oaths I have her swear,
    and seeks to please me when I am angry,
    O Lord of Majesty and Generosity.'"
  4. Like
    Vale of Tempe got a reaction from ShiaMan14 in Abrogation Naskh   
    Lecture: Abrogation and the Quran (Naskh)
    Presenter: Sayed Ammar Nakshawani
    Date Presented: Ramazan 1434
    Viewed in VLC Media Player v2.1.3 and Time Markers in “red” are approximate locations.
    Note: Where appropriate the transcriber have slightly padded the actual transcription notes to improve clarity.
     
    2.00
     
    This lecture is about abrogation and abrogated verses in the Holy Quran.
     
    When we read the Quran many a time we wonder whether the verse we read substitutes the verse before it. Also we wonder whether a legal ruling abrogates the legal ruling set before it. We also wonder whether the role a verse being revealed was to replace previous verse(s) revealed prior to it.
     
    The subject is one of the powerful discussions when looking at the Holy Quran.
     
    Imam Sadiq (as): “If a person does not know the naasikh and the mansukh and the muhkam and the mutashabih they do not know the Quran and they have no relation with the Quran whatsoever.”
     
    Many Muslims do not know what the topic of abrogation is all about.
     
    Imam Ali (as) once asked a person about the abrogating and abrogated verses. The person replied in the negative. Imam said: “You are ruined.” What Imam Ali (as) meant was that this topic is a very important topic when looking at the Quran.
     
    4.55
     
    Example: Alcohol.
     
    Initially it was said that one should not approach prayer whilst intoxicated.
     
    O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. (S4 Nisa:43)
     
    Later Allah says that its disadvantages outweigh the advantages.
     
    They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder, (S2 Baqara: 219)
     
    Later on alcohol was prohibited completely.
     
    O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful. (S5 Maida:90)
     
    Question then arise: which verse is the abrogated verse and which verse is the abrogating verse?
     
    6.00
     
    The abrogated verse is known as the Mansukh (verse). The abrogating verse is known as the Naasikh (verse). The act of abrogating is called Naskh.
     
    Transcriber Notes:
     
    Naskh thus refers to abrogation and has two parts: naasikh (the abrogating one) and mansukh (the abrogated one). The words 'nasikh' and 'mansukh' are both derived from the same root word 'nasakha' which carries meanings such as 'to abolish, to replace, to withdraw, to abrogate'. The word nasikh (an active participle) means 'the abrogating', while mansukh (passive) means 'the abrogated'. In technical language these terms refer to certain parts of the Qur'anic revelation, which have been 'abrogated' by others. Naturally the abrogated passage is the one called 'mansukh' while the abrogating one is called 'nasikh'.
     
    6.00
     
    Question: why reveal a verse in order to abrogate (an earlier revealed) verse?
     
    This subject has been discussed by many great scholars. In the first four venturies (400 years) of Islam after RasulAllah SAW passed away, eighteen (18) books have been written on the subject.
     
    Many schools have delved on the subject. In Sunni schools: Tirmidhi, Ahmad ibn Hanbal, al-Suyuti, al-Andalusi. In the school of Ahlul Bayt: Ayatollah Khoei (b. 1899 – d. 1992) and Ayatollah Ma’rifat (b. 1930 - d. 2007) had also written extensively on the subject.
     
    How important is this subject given the fact that Imam Ali (as) and Imam Sadiq (as) had stressed much importance to it?
     
    Naturally if one truly has a relationship with the Quran, one would have pondered on every verse in the Quran, and wonder which verse abrogates another.
     
    The subject of Naskh was not relevant 1,400 years ago but it also have relevance in our ever-evolving nation today. Does this imply that certain verses in the Quran need abrogation for the need of our time?
     
    9.00
     
    Breakdown of Subtopics
     
    Lets dissect in the following stages:
     
    Subtopic 1
     
    If Allah brings a law to replace a previous law does that mean He has limitation in His Knowledge?
     
    Subtopic 2
     
    What are the conditions for abrogation, and can anyone who read the Quran claim that this verse abrogates another verse?
     
    Subtopic 3
     
    Can a verse be abrogated or is it just a ruling that abrogates another ruling?
     
    Subtopic 4
     
    Why keep the (abrogated) verse in the Quran? Why not delete them once abrogated?
     
    Subtopic 5
     
    What is the importance of theological abrogation in contrast to legal abrogation? What are the examples where Allah changes the Plan which the human thought He has already planned?
     
    Lets dissect in depth.
     
    9.55
     
    Subtopic 1
     
    If Allah brings a law to replace a previous law does that mean He has limitation in His Knowledge?
     
    Naskh means something which ‘replaces’ or ‘substitutes’. Allah has mentioned Naskh in numerous occasions.
     
    Example is verse 2:106.
     
    Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things? (S2 Baqara:106)
     
    Another example is 22:52.
     
    And We did not send before you any apostle or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise, (S22 Haj:52)
     
    So the idea of Naskh is ‘replacing’ or ‘canceling’ something.
     
    Question: If Allah performs Naskh (see definition in 2:106), does this imply that Allah’s knowledge is limited?
     
    12.00
     
    Thus some argue, what not put the law in the first place. An example, alcohol, why not state it being ‘haram’ from the beginning?
     
    People thus have the tendency to say Allah’s knowledge is limited. On the contrary, Allah’s knowledge is not limited. We have the wrong impression or understood the wrong meaning to Naskh.
     
    We must understand that Allah is Rabbb al-a’lamin. He is the Nourisher. He nourishes and educates us. When He replaces the verses, the problem is not with Allah, it rather that Allah desires to acculturate us into a new community.
     
    Allah SWT is ‘like a doctor’ who nourishes a patient doses by doses. Allah knew that the people had just come out from the period of Jahiliyya. Allah cannot simply give a verse that completely change their culture.
     
    In our time, in hind sight, we view the verse as being abrogated; however to Allah SWT, it is a step-by-step plan to acculturate us. That’s the difference.
     
    14.50
     
    Take the example verse 4:15.
     
    And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. (4:15)
     
    In pre-Islamic Arabia, a woman who committed adultery was confined to the house until she dies. In 4:15, Allah says, yes, confine to the house unless Allah shows another way. Which avenue did Allah open? Verse 24:2.
     
    (As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement. (S24 Nur: 2)
     
    16.00
     
    Subtopic 2
     
    What are the conditions for abrogation, and can anyone who read the Quran claim that this verse abrogates another verse?
     
    Scholars differ on the number of incidence that Naskh occur in the Quran.
     
    The List below summarises the differences in opinion:
     
    Scholar (Number of Incidences of Naskh)
     
    al-Suyuti (21), Shah Waliullah (5), Ma’rifat (12), Khoei (1)
     
    Ayatollah Khoei had a strict criteria to ascertain which verse abrogates another. If criteria did not existed, then any reader could easily claim than a verse abrogates another. Thus the school of the Ahlul Bayt observes a rigid rule on this matter.
     
    The rule of abrogation in the school of Ahlul Bayt:
     
    1. From the words of the Prophet (pbuh&hf) and the Ma’someen (as); and if cannot find any, then
     
    2. Ijma of the Fuqaha — works from scholars such as Kulainy, Mufeed, Saduq, Hilli, etc.
     
    3. Abrogation can only take place at the time of RasulAllah SAW — not after the time of RasulAllah SAW.
     
               Note this point carefully:
     
               No one can come after RasulAllah SAW and claim that this verse abrogates another!
     
               If such cases are allowed to happen then there would give rise to hundreds school of thought.
     
    4. The strict rule of Khoie (in contrast to that of Ma’rifat) is this:
     
    To assert that a verse has been replaced by another — if Naskh had truly taken place — the abrogated verse must firstly HAD BEEN ACTED UPON before another verse abrogates or replaces the said verse.
     
    Case: Initially, when someone wanted to see RasulAllah SAW, the rule was that he must pay charity before doing so.
     
    No one acted on this rule except for one person: Imam Ali (as)!
     
    Khoei’s opinion is that (1) the verse had been acted on (2) another verse says stop!, and thus this example of Naskh.
     
    On the other hand, Ma’rifat had a different opinion. One must look at the wording of the verse from the other and ascertain whether Naskh has taken place.
     
    Subtopic 3
     
    Can a verse be abrogated or is it just a ruling that abrogates another ruling?
     
    Question: Taking all these on board, what is the criteria for abrogation? Can a verse and a ruling, both, be abrogated at the same time?
     
    Three opinions:
     
    Opinion 1
     
    One opinion is that a verse has been completely abrogated i.e. it is not there anymore. And the ruling of that verse has been completely abrogated as well.
     
    Do we believe in such a thing? No!
     
    We cannot afford to believe that a verse has been removed because that would result in an incomplete Quran in our hand.We do not believe that a verse is lost and so is the ruling that comes with it.
     
    21.50
     
    Jalal al-Din al-Suyuti related that Aisha said such a thing.
     
    Aisha narrated the case when a man suckles a woman ten times, the person becomes mahram to her. Another is stoning. These were purported verses under the bed when a goat came and ate them away.
     
    The school of Ahlul Bayt does not believe in this form of Naskh, as Allah says in 15:9:
     
    Verily, we have sent down the Reminder, and, verily, we will guard it. (S15 Hijr:9)
     
    23.00
     
    Opinion 2
     
    The second opinion about Naskh is that a ruling stays but the verse associated with the ruling is missing. Umar said that, at the time of RasulAllah SAW, men and women who committed zina must be stoned. However, Umar claimed that although the verse is missing, we must still apply the ruling. Suyuti mentions about this.
     
    Is there an verse in the Quran about stoning? No!
     
    The school of Ahlul Bayt rejects such a ruling simply because anyone can make a claim based on missing verses. Another school says that there was a verse that says an illigetimate child is to the parents but the adulterous parent has to be stoned. They claim that this verse is also missing. The school of Ahlul Bayt rejects such as opinion.
     
    25.30
     
    Opinion 3
     
    The third opinion is from the school of Ahlul Bayt.
     
    A ruling in a verse from the Holy Quran replaces another ruling in another verse of the Quran. The belief in the school of Ahlul Bayt on abrogation is such that a certain ruling exists, then Allah decides a new ruling shall come in to replace the previous ruling.
     
    Take an example verse 2:240.
     
    And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise. (S2 Baqara:240)
     
    Initially in Arabia the period of Iddah was one year, and the maintenance for the widow was also one year.
     
    Some scholars of Ahlul Bayt believe verse 4:12 abrogates verse 2:240.
     
    And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing. (4:12)
     
    The Iddah is now 4 months and 10 days.
     
    Does Allah not know? Of course not. Allah knew the practice of the Arabs before the advent of Islam. And then later He introduced a new ruling in order to develop them.
     
    The maintenance for the widow now becomes a quarter share of her husband’s estate.
     
    28.00
     
    Thus the sayings of Imam Sadiq becomes clear: “If a person does not know the naasikh and the mansukh and the muhkam and the mutashabih they do not know the Quran and they have no relation with the Quran whatsoever.”
     
    Sometimes when we read a verse we get confused. Then later we found and read another verse that explains the verse we were confused about. Allama Tabatabai says one should do tafseer of the Quran by the Quran. Do not look at a verse in confinement.
     
    Ma’rifat says verse 8:66 abrogates verse 8:65.
     
    O Prophet! urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand. (8:65)
     
    For the present Allah has made light your burden, and He knows that there is weakness in you; so if there are a hundred patient ones of you they shall overcome two hundred, and if there are a thousand they shall overcome two thousand by Allah's permission, and Allah is with the patient. (8:66)
     
    29.00
     
    Verse 8:65 has to do with Jihad and aims at encouraging the early Muslims for Jihad. If you are 20 in number you will defeat 200 of your enemies. If you are 100 in number you will defeat 1000 of your enemies.
     
    As the event turned out, after the verse was revealed the Muslims were not much affected. Then 8:66 was revealed. If you are 100 in number you will defeat 200 of your enemies. If you are 1000 in number you will defeat 2000 of your enemies.
     
    The question usually asked: why does the ratio changed? Taking both verses into consideration Allah is saying that if there is 20 of you and and you have a strong iman, you will be able to defeat 200.
     
    Transcriber Notes:
     
    Battle (Muslims, Infidels)
     
    Badr (313, 1,000); Uhud (700, 3,000); Khandaq (3,000, 10,000); Mutah (10,000, 100,000)
     
    In the essence Ma’rifat was saying that if there is half of you in number (in comparison to the enemy), then you go to jihad.
     
    31.00
     
    Khoei disagreed. Khoei’s argument was that we have never seen 8:65 acted upon so verse 8:66 cannot be an abrogating verse.
     
    Later Ma’rifat replied to Khoei’s argument. The word beginning in v66 says ‘Al-aaN’ which means ‘Now’. Ma’rifat believed that there is already a shift happening from one message to another.
     
    Khoei looked at the ‘incident’ whilst Ma’rifat looked at the ‘language’.
     
    The only verse that Khoei believed that a ruling had been abrogated is verse 58:12 by the verse that follows it.
     
    O you who believe! when you consult the Apostle, then offer something in charity before your consultation; that is better for you and purer; but if you do not find, then surely Allah is Forgiving, Merciful. (S58 Mujadila:12)
     
    Do you fear that you will not (be able to) give in charity before your consultation? So when you do not do it and Allah has turned to you (mercifully), then keep up prayer and pay the poor-rate and obey Allah and His Apostle; and Allah is Aware of what you do. (S58 Mujadila:13)
     
    Verse 58:12 tells us us the early Muslims used to see the Prophet (pbuh&hf) and asked him (a lot of) questions. The speaker is of the opinion some may have come to see RasulAllah SAW and asked him questions which could be inappropraite or irrelevant.
     
    (Perhaps to test the people) and also to tell the people that who can’t just see the Prophet (pbuh&hf) and gain knowledge for free, verse 58:12 was thus revealed.
     
    When knowledge is not free and people had to pay, the true character of the people was forced out.
     
    Nobody paid EXCEPT for Ameerul-Mu’mineen (as)!
     
    Khoei thus believed that verse 58:13 abrogates verse 58:12 because verse 58:12 had been acted upon.
     
    40.10
     
    Subtopic 4
     
    Why keep the (abrogated) verse in the Quran? Why not delete them once abrogated?
     
    Question: why not delete verses that had been abrogated such as 58:12?
     
    No! You cannot delete those verses that not only show the merits of Ameerul-Mu’mineen (as) but they also show the flow of Islam that came as a guidance which transformed the society for the entire 23 year period.
     
    If the verses were absent we would never understand the step-by-step abrogation which Allah intended.
     
    41.40
     
    Question: can abrogation be continued in our society today?
     
    Abrogation of the Quran — No!
     
    Abrogation on the punishments that were present at that time — Possible!
     
    Ayatollah Khomeiny and Ayatollah Burujerdi had a debate on stoning the adulteress in Iran. There came criticism from the West that the punishment is barbaric. Stoning was only normal at the times of ancient Rome and Persia. So the debate revolves around whether we can abrogate this law of stoning to some other such laws that point toward forgivessness or education for the adulterers (until they are reformed).
     
    The question Fuqaha is asking now: whilst the Quran abrogated one law for another to fulfill the need of the people during the 23 year period back then, why can’t we Muslims now fulfill the same function that Allah had wanted in the Quran? To fulfill the intellectual capacity of the time—one punishment replacing another punishment—one hadith replacing another hadith?
     
    (Metaphorically-speaking), when a woman is placed with half of her body in the ground, is it possible that Allah is also asking for an avenue that she may find an ‘escape’ for the punishment? That she may get a chance to go to prison and get an education on her behavior as we all are aware that adultery destroys society.
     
    In Qum and Najaf these questions are being discussed.
     
    Those who study fiqh—law and jurisprudence—should study all this and make theories derived from the Quran.
     
    Islam and Quran are not supposed to be dead in the hearts and lives of all Muslims.
     
    45.00
     
    Subtopic 5
     
    What is the importance of theological abrogation in contrast to legal abrogation? What are the examples where Allah changes the Plan which the human thought He has already planned?
     
    In the Quran you thus have two types of abrogation:
     
    Legal abrogation Theological abrogation  
    Legal abrogation is when one law replaces another, whilst theological abrogation is when Allah changes His plan for His creation to something they did not expect .
     
    Theological abrogation has to do when something that has been written is changed when Allah decides to change that something to whatever He wants.
     
    In the Quran it is mentioned that Musa (as) went to Sinai for 30 days, and it was extended by 10 days. Alllah says he sent Musa (as) for 40 days (which Allah already had known in advance). Musa (as) only knew that he had to go for 30 days.
     
    Ibrahim (as) had to sacrifice his son. Later however he ended sacrificing a sheep.
     
    In terms of theological abrogation, this means that, (for all things we are sure of), Allah is able and capable to change them because Allah is the Greatest of Planners.
     
    A person is destined to die at the age of 70. In the Tablet it is wriiten so and it is the knowledge of Malaikul Mawt. However if the person establishes silatur-raheem his my family, Allah may add his age up to 30 years.
     
    Does this mean that the knowledge of Allah is limited or the knowledge of Malaikul Mawt is limited?
     
    Thus, you can change your own destiny, if you want, and this opens up a new avenue.
     
    48.15
     
    Did Imam Husain (as) need to know about Karbala? Was he certain that he was going to die in Karbala?
     
    Every Majlis says that he knew from young age that he was going to die in Karbala. Then why did he fight in Jamal and Siffeen when he knew he was not going to die there?
     
    Mufeed posited the opinion that it was not necessary that Imam Husain (as) had the knowledge of the unseen (that he was going to die to Karbala) because Imam Husain (as) knew that Allah can change His Plan whenever He wants.
     
    So he Imam Husain (as) fought in Jamal and Siffeen with all his sincerity.
     
    In the Quran, Allah says a group will not change until they themselves change.
     
    “For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron. (S13 ar-Ra’d:11)
     
    Our destiny is our own hands.
     
    That said, in terms of theological abrogation, Allah is able to change all destinies.
     
    If we pray on time Allah may increase our lifespan. More so if we maintain silatur-raheem. From prophetic tradition— lifespan can change within a plus to minus 30 years—presence or absence of silatur-raheem. Thus abrogation is possible within our lifespan in this world.
     
    RasulAllah SAW said that whosover takes care of his family, RasulAllah SAW will take care of him in the Day of Judgement; and whosover shows mercy to his family, RasulAllah SAW will be mercifull towards him in the Day of Judgement.
     
    Now imagine if someone takes care and shows mercy towards ale Muhammad, imagine how Allah will treat the person on the Day of Judgement! Imagine too if someone neither takes care nor shows mercy towards ale Muhammad (as), imagine how Allah will treat the person on the Day of Judgement!
     
    End of Lecture.
     
    The last portion to this lecture is a eulogy on the mistreatments that were perpetrated towards ale Muhammad (as).
     
     
     
  5. Like
    Vale of Tempe got a reaction from yusur317 in Any Atheist Plse Help Answer   
    "God of the gaps" argument ... typo
  6. Like
    Vale of Tempe got a reaction from yusur317 in Any Atheist Plse Help Answer   
    .... and for the above reasons—not only Christians—Muslims too should avoid "Gods of the gap" argument.
  7. Like
    Vale of Tempe got a reaction from hasanhh in What Do You Want From Imam Mahdi?   
    Matters of faith aside ...
     
    [1] At the macro level from development economics, I want a revamp in the economic system now highly-skewed beyond mitigation to care for the truly majority have-nots.
     
    [2] A anti-gravity technology that is owned and prospered by the Muslim community.
     
    TQ
  8. Like
    Vale of Tempe got a reaction from maes in How To Bury Me Shia?   
    Just before bed a thot passed 'what if I die'.
    Only shia in the family and none knows I have gone shia.
    So if I die, is the burial rite has to be different?
     
  9. Like
    Vale of Tempe reacted to eThErEaL in The Reason Imam Ali Did Not Fight Ahlul Khilaf   
    (salam)
     
    Those hadith make "A LOT" of sense.  thanks for bringing them up.
     
    But I think you have a wrong interpretation of it.
     
    This is my understanding of those two hadith:
     
    To be a true follower of Imam Ali (as) (at that time) meant that you had to be "spiritually receptive" to his esoteric (batini) teachings.  If you were taught his secret knowledge without being prepared to receive it then you would condemn either Imam Ali (as) as a kafir (astaghfirullah) thereby automatically making yourself an apostate or you would yourself become a kafir (because you would completely misunderstand his teachings and apply it wrongly).  Imam Ali (as) was doing taqiyya with respect to what he knew and what he taught regarding the inner dimension of the Prophet (S).  What does this mean.. this means the majority of Muslim Ummah in accepting Abu Bakr (ra), Umar (ra), and Uthman (ra) as Caliphs were not misguided.  Those three Caliphs played a crucial role in being guides for the awwam (general public).  Imam Ali (as) was for guiding the khass (specific kinds of people who were receptive to his teachings).  
  10. Like
    Vale of Tempe reacted to eThErEaL in Who Is Your Imam Today Sunnis?   
    Imam can be satan as well. Imam is the person you are most influenced by (it can be anyone or anything). My question to those who call themselves "Shias" is... Are you most influenced by the 12th imam? Or are you just paying lip service.
  11. Like
    Vale of Tempe reacted to Aabiss_Shakari in Who Is Your Imam Today Sunnis?   
    (salam)
     
    [17:71--Al Isra or bani Israil:71] (Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly
     
    How Sunnis interpret this verse of holy Quran? Who is their Imam today?
  12. Like
    Vale of Tempe reacted to narsis in Raja' (Return) According To Hasanzadeh Amuli   
    Bismillah.
     
    To study the issue of Raj'at briefly please read these links:
     
    http://www.islamquest.net/en/archive/question/fa1112
     
    http://www.islamquest.net/en/archive/question/fa6496
     
    With Duas.
     
    Narsis.
  13. Like
    Vale of Tempe reacted to eThErEaL in Raja' (Return) According To Hasanzadeh Amuli   
    (Salam)There are cycles within cycles. And cycles within that cycle. So even within the (432,000 span) there are 4 cycles, and within that there are 4 cycles.
    In any case, the exact number of years should not be important for us. We do knows the end is year because the Quran says so and that the proper response is to prepare for it. Preparing for the end is not to be carried away by apocalyptic predictions because this goes against what our Prophet (S) taught us. When he (S) was asked about the Hour, he (S) said "the one who is questioned knows no more than the questioner". The way to prepare for the End is simply to be sincere in our prayers and to remember God.
    http://youtu.be/oOPpwOTNxRM
    http://youtu.be/20nuTITfhko
  14. Like
    Vale of Tempe reacted to eThErEaL in Raja' (Return) According To Hasanzadeh Amuli   
    Literally "everything" (not only the entirety of the material world, but even the immaterial heavens where angels reside) will wind back up like the way a scroll, after unwinded, winds back up. It is just that this whole process will repeat itself over and over again (unwinding and winding).
    In the Islamic/Quranic context, everything material (i.e. everything sensible and even potentially sensible) is referred to as "earthly". Everything immaterial (i.e. The spiritual significance of everything seen, the meaning or reality behind the visible forms of the world) is referred to as "heavenly". The earth (the visible and material forms of things of this world) is nothing but a reflection of the heavens which are layers upon layers of meaning, some deeper and more profound than others. The sun, moon, planets, stars, trees, mountains, animals, stones etc.. each signify an immaterial/ heavenly reality beyond themselves.
  15. Like
    Vale of Tempe reacted to eThErEaL in Raja' (Return) According To Hasanzadeh Amuli   
    (salam)
     
    We might be the last of Adamites within the "Kali Yuga".  
     

     
    But this entire cycle repeats itself all over.  This is because God is Infinite and nothing will exhaust His knowledge and therefore His creation.  There is no end to creation.  
    Then you should watch the first lecture of his.  inshallah.
  16. Like
    Vale of Tempe got a reaction from baqar in Quantum Physics & Many Realities   
    This is just my imagination in explaining the many levels of realities ...
     
    We all live in a 3+1 dimensions where it is x, y, z, t  where t = time. Thus in everyday living we refer to space and time just like I say "please meet me on the 3rd floor of my condo (x,y,z) at 3 PM (t) ..."
     
    As we live in 3 dimensional space we hardly think of (the "flatland") 2nd dimensional space although it is there.
     
    Lets say that you can see me (from another condo) pacing back and forth (on the 3rd floor of my condo).
     
    You can use your iPhone and take a 5 min video of me. You can rewind back in time to see what I did; however, since you cannot record any future events, you certainly cannot see my future.
     
    As we go up in higher dimensions, things look different. At dimension d1, you can see all the things I am doing at the same time, just like you see slices of bread from a loaf—present and past events. Just like you strech a film strip in front of you.
     
    As we go up in higher dimensions, things look more different. At dimension d2, you can see all the things I am doing at the same time, just like you slices of bread from a loaf—present, past, and future events as well.
     
    Please bear in mind that at d2, no law on freewill, pre-destination, and God's Will have been broken or violated. You have already exercised your freewill at this juncture! God is fair. At this stage it is "done deal".
     
    At d2, you have reached the realm of God. Here is when we say that God is All-Knowing.
     
    Please don't lose the fact that at d2 I am referring to future, then another future, then another future ... to eternity, and none of the knowledge escapes God.
     
    I have come across some hadiths that mentioned the Prophet (pbuh&hf) (in the presence of some Kuffars) saying for Person A his place is in Hell etc.
     
    This shows although we have to live one day at the time, our place of dwelling has actually "been known".
  17. Like
    Vale of Tempe reacted to Al-Hassan in Question To Sunnies And Shias - From A Muslim   
    The rope of Allah in essence is the Wilayah of Amir Al-Mu'mineen  Ali bin Abi Taleb and the succeeding Imams, according to numerous Imami narrations.
  18. Like
    Vale of Tempe reacted to Hameedeh in King Abdullah Dead   
    Eid Mubarak.
  19. Like
    Vale of Tempe reacted to Aabiss_Shakari in Who Is Your Imam Today Sunnis?   
    Then why the four imams of you are called imams? You believe Imamah did not continue after Prophet sawaw?
  20. Like
    Vale of Tempe got a reaction from Safannah in 653 False Hadiths In Bukhari & Muslim   
    Muslim scholar argues that 653 hadiths in Sahih Bukhari and Sahih Muslim are false
     
    January 4, 2009 1:05 pm By Raymond Ibrahim
    Jamal al-Banna, brother of Muslim Brotherhood founder Hassan al-Banna
     
    I just heard about this controversy while watching Arabic satellite. So I did a bit of googling and found the following 2 week-old report. While this story has gotten virtually no attention here in the West, it is apparently causing problems in the Islamic world, especially Egypt, where it originates.
    Muslims have traditionally believed that the hadiths of Bukhari and Muslim — both of which are prefixed with that all-important Arabic word, Sahih, that is, “verified” or “authenticated” — are true, indeed, second in authority only to the Koran.
    Simultaneously, there are a number of outrageous hadiths in these two collections — such as Rida al-Kabir (breastfeeding the adult) — which, at least some Muslims, would prefer if they were stricken out of the hadith corpus.
    The problem, of course, is if Muslim scholars cast doubt on a single hadith in Bukhari and Muslim, the collections in their entirety become suspect. And without these two otherwise canonical hadith collections, Sunni Islam — which relies more on the hadith than even the Koran when it comes to regulating life — becomes unintelligible; sharia law falls apart. Another one of Islam’s “catch-22″ situations.
    “Jamal al-Banna’s new book: critique of Bukhari and Muslim,” by John Stringer for St. Francis Magazine, December 18:

    Jamal al-Banna, a younger brother of Hassan al-Banna (founder of the Muslim Brotherhood) has just published a book in which he argues that 653 of the hadiths as written in al-Bukhari and Muslim are incorrect and should not be accepted. The Arabic book is titled The Cleansing of Bukhari and Muslim from useless Hadiths (2008).


    After the Qur’an, al-Bukhari’s collection of hadiths (the acts and sayings of the prophet Muhammad) is considered the most sacred book in Islam; never before has any Muslim scholar who lives in the Arab world, thrown so much doubt — publicly – on the sources of Islam.
    But Mr Jamal al-Banna (86 years old now) is used to being attacked by al-Azhar, and he says he does not care. He excludes six kinds of hadiths:
    * Those that explain the Qur’an: the Qur’an can’t by explained by hadiths.
    * Those that talk bad about women – like the one’s that call them equal to dogs and cows and to beat them up and so on.
    * Those that forbid the freedom of religion and that threaten those who leave Islam.
    * Those with extreme ideas for encouraging people into Islam and the ones threatening people wit physical violence.
    * Those that talk about Muhammad’s miracles.
    * Some others of which he thinks that the story is not true at all.
  21. Like
    Vale of Tempe got a reaction from Mithrandir in Did Mossad Do Charlie Hebdo?   
    Madame Rothschild — “I Know who was behind the Paris Attacks!”
     
    http://www.darkmoon.me/2015/madame-rothschild-know-behind-paris-attacks/
  22. Like
    Vale of Tempe got a reaction from Muslim2010 in Unveiling 'ali' In The Qur'an   
    Unveiling 'Ali' in the Qur'an

    By Hajj Ahmed Hakim
    Paperback, 81 Pages

    https://dl.dropboxusercontent.com/u/96411248/Unveiling%20Ali%20in%20the%20Qur%27an.pdf

    An analysis of four particular ayahs in the Holy Qur'an where we find the name of Imam Ali (as) mentioned by Allah SWT in His Book.

    After examining the numerical importance of the number four, matching the likeness of the Prophet Jesus (as) and Prophet Adam (as) with the likeness of the Prophet Muhammad (pbuh) and Imam Ali (as), and analysing the four ayah's that our pure Imams (as) have provided exegesis for, we unveil the name of our beloved Ali (as) in the Qur'an.

    With this analysis we open the door to contemplation and discussion and with the permission of Allah SWT, find nearness to Him through our Master and Commander of the Faithful, Imam Ali ibn Abi Taleb (as).

     
  23. Like
    Vale of Tempe got a reaction from StrugglingForTheLight in Does God Get "angry"?   
    I understand that the Imams (as) advised us not to glean into the essence of God else we become Zindiqs. Not that I attempt to in full zeal.
     
    However, in my many reading I got the sense that God does not think because thinking is what created beings do. He just say 'Be!'. I was made to understand that the Universe was created without any blueprint to start with! Perhaps He does use concepts like 'plan', 'see', 'hear' and so on merely to represent Himself in a manner that we understand His Magnificence.
     
    Likewise I notice the word 'ghadab' which means 'anger/wrath' mentioned like 22 times. Personally, I do not believe that he gets ANGRY LIKE HULK DOES at any particular event/instances. It is merely an expression of intense dislike which deserves punishment or chastisement like being heavily cursed of some sort.
     
    What I am getting at is that God is too Sublime to change state from one to another, yes? Else He will be like us too.
     
    I just like to think He is some kind of cool, wise dude—putting it in a 'human way'.
  24. Like
    Vale of Tempe reacted to Larz in Any Atheist Plse Help Answer   
    I guess this would be my take on it.
     
    One
    Sure, I'll grant you, so far as we know the idea of life coming up out of nothing is very improbable (but notably, not impossible). Especially since we don't know all the details of how it happened. But then again, the vast majority of things that happen are highly probable. Tomorrow the sun will rise, for example. Just like it did yesterday. And every single day in the many billions of years before that. It's probable. Assuming no other interference with probabilities then I would expect improbable things to still happen, given time, but just far less frequently. This would satisfy the law of probability as I understand it. So that life arose on Earth at some point is actually quite likely, even if the probability of it happening out of any given reaction is very close to zero.
     
    There's an old adage called Murphy's Law. Everything that can go wrong will go wrong. It's a bit like that. Usually everything's working fine, but even if something has the smallest chance of happening, it is a sure bet that eventually, given a lot of time, it will happen. Similar kinds of arguments are made against evolution too, and that sort of thing. I really think they're more anti-science arguments than pro-god arguments. Any non-scientific explanation could work in place of God and the argument would hold true, if it were not for the statistical problem that anything unlikely is almost certain given time.
     
    That's going off probability alone of course. I'm no expert on biology either, I just understand numbers quite well.
     
    Two
    Moral issues to atheists I've always found another curiosity. It's true that atheism has no consistency in its moral rules, but that does not mean an atheist does not have a moral philosophy. Killing is a particularly difficult issue too. Most people think killing is wrong, but in times of war? What about abortion? Euthanasia? People then have a lot of different perspectives if you don't just outright call it "murder".
     
    I believe in moral values, just not ones that come from a god. One such a value is compassion. Further I believe that compassion can be justified independently of a theological mindset. The Maori people had a saying: "What is the most important thing in the world? It is people, it is people, it is people". Compassion is relevant people people are relevant. We care about each other. We're a social species. I take a lot of heart in the fact that people care about me and I care about them. I can further understand why some people feel that all the stronger if they believe a God also cares about them - it is simply not a feeling I share, nor do I believe I need to.
     
    About heaven and hell in response to your clarification of the question. Again this is no idea I can claim the credit for, but oftentimes the worst prisons are those we make for ourselves. This applies equally to the idea that a believer may worry about going to hell, struggling with God, just as an atheist may struggle with themselves over some terrible thing. We all have fears in this world - from my experience human brains tend to create fears anyway - and fears like rejection and shame at one's actions are very real. That's why sometimes people turn themselves in for crimes they could have gotten away with, or plead guilty to crimes they could have fought in court. But most of the time this is no issue because people believe they are being moral - who'd want to believe they are acting immorally? - and that happens with both atheists and theists of all types, no matter how deluded they may be. The exact details of what that ethical framework looks like may vary, but the basic idea is more similar than most people brought up in a non-secular environment tend to believe.
     
    @aqeelfair4u
    You raise an interesting point, though I would contend that your description sounds more in line with spiritualism than atheism. But either way it really depends on how one defines God. When other hipster atheists try to tell me the universe has infinite attributes or something weird like that I tell them to prove it. That usually shuts them up. I don't believe that, and it's a silly statement from a logical standpoint anyway. Mind you, I believe the same about God, so at least I'm consistent.
  25. Like
    Vale of Tempe reacted to eThErEaL in Any Atheist Plse Help Answer   
    1) An atheist will say that punishments/ rewards (whether worldly or divine) are not what should make us good people. They might say that one should be good because it is good for humanity as a whole (it is good to minimize suffering). One should be good because it is good to be good. No one should make us do good (whether it is God or the government) by pointing a gun to our heads.2) Also, how many people say and even think they believe in God but commit some of the most heinous crimes. Those people who are part of ISIS really feel they have belief in God and yet they have no guilt whatsoever when they kill innocent people. So how can belief in divine punishment and reward make morality possibility when it seems like it does the exact opposite (it seems to cause people to be immoral).
×
×
  • Create New...