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In the Name of God بسم الله


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About colargol

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  1. @Engineer73 When we die we are no more, save that which goes back to Allah (سُبْحَانَهُ وَ تَعَالَى). Meaning that which goes back to Allah (سُبْحَانَهُ وَ تَعَالَى). is the naffs as the verse you quote says. However this does not imply that the dead are somehow alive somewhere else, it simply says that the naffs goes back to it's Lord. We should remember that the duality of soul and body is also something alien to Islam. By duality i don't mean that the soul does not exist but i mean the concept where the soul is a cognitive being on it's own feeling touching hearing etc, enclosed inside a shell our body. When the shell dies the soul lives on in another world. Such concept was introduced to Islam through greek philosophy, which doesn't automatically make it a wrong concept, but it makes it open to questioning and investigation, especially in matters of belief. Regarding the lives of those who fall in the cause of God. And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision, 2:260 And do not say about those who are killed in the way of Allah , "They are dead." Rather, they are alive, but you perceive [it] not. 2:154 And those who emigrated for the cause of Allah and then were killed or died - Allah will surely provide for them a good provision. And indeed, it is Allah who is the best of providers. 22:58 compared with.. Every soul will taste death. Then to Us will you be returned.29:57 The clear verse here is the last 29:57, meaning the general rule of the Sunnan of God is that every soul will taste death. The one we have disagreement on, is the verses of the state of martyrs ie the mutashabihat verse in this case. We can understand the verses of those who have fallen in the cause of God using the clear verse Every soul shall taste death... as Imam Ali (عليه السلام). says part of it (The Quran) explains the other, meaning the part that explains are the clear verses "the other" are the verses where we disagree on a meaning. Their living could be understood that their memory their honor and glory and struggle will be remembered for generations to come until God wills, unlike most people. It is not an explanation that i support fully though Allah (سُبْحَانَهُ وَ تَعَالَى). knows their state best, but such an explanation is not outside the boundaries of the Book of Allah (سُبْحَانَهُ وَ تَعَالَى). and reason. It is a case of whether one understands the verse in it's literal sense or in it's metaphorical sense. I find your discussion on this, very interesting and beautiful, i don't agree though that the believers will die only once whereas those that don't, will die twice and live twice. The verse How do you deny Allah....is directed at all people. It does not address those that deny Allah (سُبْحَانَهُ وَ تَعَالَى) but it addresses the concept of denial of God or acceptance something that all humans reflect on. Particularly if you continue reading the verse that follow this verse, it becomes clear that it is directed at humanity. It is He who created for you all of that which is on the earth...
  2. @Engineer73. There is a problem with what people understand as death. Normally most religious people associate death with moving into another world. Many Muslims too ascribe such a meaning. However i find such a concept alien to Islam and more in line with cultural myths of the past, made to give the dying some sort of comfort. My opinion is that the Holy Quran refers to death as a state of nonexistence. When we die we are no more, save that which goes back to Allah (سُبْحَانَهُ وَ تَعَالَى). "And they say, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?" Say, "Be you stones or iron Or [any] creation of that which is great within your breasts." And they will say, "Who will restore us?" Say, "He who brought you forth the first time." Then they will nod their heads toward you and say, "When is that?" Say, "Perhaps it will be soon -"17:49-51 Similar verses to this in the Quran are plenty, and in all instances their contention that we die and are no more is not in question, it is even reinforced, but rather their lack of reason is what is questioned. Thus... "How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life; then you shall brought back to Him." We did not exist, we where dead, and Allah (سُبْحَانَهُ وَ تَعَالَى). gave us life, made us exist, and He (سُبْحَانَهُ وَ تَعَالَى) will cause us to die one more time, and cause us to exist a second time. Two deaths, and two lives. "They shall say: Our Lord! twice didst Thou make us subject to death, and twice hast Thou given us life, so we do confess our faults; is there then a way to get out." The third verse "Except our previous death? And we shall not be chastised" 37:59 Similar to " They will not taste death therein except the first death, and He will have protected them from the punishment of Hellfire " 44:56 The first death referred in this verse is the death of this world after we where brought into existence. The reason the verse says the "first death" has to do with the context of the verse. That is, that these verses talk about the second time humanity is brought into existence, a second life and unlike the first, we will not taste death anymore, hence the reference as the "first death". This can be inferred from another verse as well. "There is not but our first death, and we will not be resurrected. 44:35 These are the words of people who belied their existence a second time, but to us here important is the fact that they are referring to the death of this world as the "first death". And Allah (سُبْحَانَهُ وَ تَعَالَى). Knows Best.
  3. Surah Tawbah or Barra'a is e Medinan chapter that came after the Opening of Macca, before and after the battle of Tabuk. It deals with the preparation of war against Roman Byzantines forces, and it's aftermath, also it deals with the attempted murder on the Holy Prophet s.a.w.a. the hypocrites, and Masjid ad-Dirar under abu amir al fasiq. The verse of jizya is an addition on the rules of war against other than the Quraysh. The muslims had encountered the Byzantines once at Mut'ah. This was the second time. The verse does not abrogate the rules of war "Fight those who fight you" it only adds to it. It means that on the event that such people attack us and on defeating such an enemy jizya is imposed on them. It is not dissimilar to modern war reparations laws. Both are punitive in nature with the exception that unlike war reparations which is a one time payment as a tax on the damage and suffering of war, jizya does not tax indiscriminately every citizen but it is selective and applicable to a portion of the society. This is because the verse does not say "Ahlu'l Kitaab" People of the Book and means the whole population but says "Utu'l Kitaab" Those to whom the Scripture has been given. Jizya is not a tax that is imposed on non muslims for no reason. It is a war tax. As such it is not imposed on others with whom we share a country and have equal rights. The Holy Prophet s.a.w.a. in Madinah before Surah Tawbah wrote a constitution, some say the first modern written constitution, that shared the responsibilities of citizenry and provided equal protection to all muslims jews. This is the reason why one can't impose jizya on citizens with whom we share a country. And Allah S.W.T. Knows Best.
  4. Another point is that your question is not dissimilar to asking God to make you a billionaire, otherwise you wish not to exist, or to let you do as you please, otherwise you don't wish to be, or many other similar paradoxial statements. The answer to which is that you can not condition or limit what God does, but He S.W.T. limits His Creation accordingly. A God that is limited is not God.
  5. You can't have your cake and eat it too. If you ask to be erased from existence because of hell then you have to forfeit the possibility of being in heaven also, otherwise you are not asking not to exist but merely to be protected from hell, and protection from hell has already been given. It's up to us.
  6. Faruk. There is no need to assume that the companions where angels for the sake of this discussion, it is enough to assume that if they where at the same state of jahiliya in which they where before Islam and one would still conclude that they would have never let the murderer of Az-Zahra a.s. free to live his life, without a thorn touching him, if it where true, or even at least claiming the rights of blood that existed before Islam, or at the bare minimum making a mention of it. As for threatening Imam Ali a.s. to give bayah, i don't believe in it for a minute. Who would threaten? Abu Bakr and Umar? They did not have sufficient tribal power, or political power, to threaten anyone let alone Imam Ali a.s., even if we assume they wanted to. Rather it was Imam Ali a.s. who gave bayah on his own. As he a.s. says "The people gave their oath of allegiance to Abu Bakr, while I am the more deserving of that garment, but I restrained my anger and waited and lowered my chest to the ground (controlled my wrath).” This was his a.s. attitude towards khilafa, nobody could threaten him a.s. But he sacrificed his rights, and overlooked their deeds, for the sake of Islam and muslims. ( We must remember that the ansar and the muhajiroon, where vastly outnumbered in Medinah by the tulaqa, who where already unhappy at Abu Bakr's bayah as they themselves considered that they where more worthy of power. )
  7. Its inconceivable to have had such a thing take place in Madinah. Unless one concludes that most of Madinah was also deviated and enemies of Ahle Bayt a.s. who wanted to harm them. The story itself is close to impossible, not a single person regardless who they where could do such a thing even if they wanted to simply from the reverence the ansar and most companions of the time, had for Ahle Bayt a.s. To kill the daughter of the Holy Prophet s.a.w.a. and her unborn son is not something that muslims would have forgiven not at the time, not even during the jahiliya period. Let alone with Imam Ali a.s. present. In fact Umar himself makes mention of such reverence he himself had and other muslims too. It is a very contradictory event in so many levels. It is a lie invented much later probably by extremists among shia, to influence the debate of that time as to the status of companions and certain personalities among them.
  8. I am not a ithna ashari, perhaps i should have made it clear in my post, and spare you the "upset". As for my ignorance, people better then you and i have made similar statement regardless of what grading you give such reports. I stated only the facts. Those three caliphs are from the emigrants, all things being equal, they have the honor that belongs to this group of people, two of them fought at Badr and Uhud, regardless of how we grade their performance in the battle field ( and us grading their battle performance, when Allah has not tested us with what tested them, while we seat in the comfort of our homes, knowing the future that they did not know, is the ultimate delusion ). They spent their wealth in buying and freeing people for the sake of Allah S.W.T. this is also a fact, no serious scholar worth his cloak can deny them. We can try and dilute them by conjecture and speculation as often is the case, but these are facts that remain for any one sincere enough. So if these reasons are not enough to stop you from cursing, insulting, spreading hatred and sectarianism, then let your good akhlaq, and maybe even sound reason in preventing further hatred and bloodshed among ourselves, be it. Wa Salaam.
  9. These personalities are emigrants people who followed the Holy Prophet s.a.w.a. and fought when they needed to, (regardless how much it's belittled by ithna asharis) they spent of their wealth, and have much good with them that all muslims can agree with, and none denies these deeds of theirs, except one that is blinded by hatred. Saqqifa and what happened and how it happened is one of those things where they erred. There is disagreement among shia, as to what saqqifa amounts, a sin, kuffr, a bad deed etc, there is disagreement among ithna ashari ulama as well, that's why it is better not to curse. With regards to muawiya however or his son there is unanimity among all muslims regarding his son, while there is about muawiya some misconceptions among those who try and uphold his figure, even when this view is not shared nor supported among many respected ulama of ahle sunna of the classical times. Cursing is done as part of tabarra when the deeds are obvious, and verifiable and contrary to the fundamental principles we uphold such as justice peace etc, it is not done based on differences between madhhabs but on the root principles shared among all muslims and even among all human beings of sane heart and mind. muawiya's deeds or his son's are not deeds that contradict a particular madhhab's view on imamah or ruler ship only, but are deeds that are against every human and muslim principle. The mass killings, torture, wars, disregard for justice and fairness and so on are that obvious, and it is not without reason that Allah S.W.T. has made their names synonymous with evil for so long. Similar case about the three caliphs, can not be made without stretching the meaning and limits of these principles which muawiya and his son and those who followed them trumped with both feet. We can not claim the same for them, without stretching imagination and the events of their time, to the point where we disregard historical evidence and even reason to a degree so we can justify cursing them to feed our view and indignation about what happened in Saqqifa. Allah S.W.T bless brother tawheed for constantly calling people to stop this insanity. Go to youtube see some of the videos of Sayyid Fadlallah r.h. and see what they write underneath. Dajjal kaffir la'in etc, Allah forgive us, these are shia who are writing, they are sending la'na on the Sayyids the ulama and whoever disagrees with them on historical events or madhhab's beliefs, and it won't end with the three caliphs but it will go on and on, until they curse everyone including the shia but themselves. It's not just Sayyid Fadlallah, Al Waeli r.h., too, even Khamenei has his own share of curses from ithna asharis. This is not tashayyu this is madness. For Allah's sake stop it, you have no idea how much you are hindering people from the path of Ahle Bayt a.s. with this stupidity, you are becoming unwilling callers not to Ahle Bayt a.s. but to hate and curse, sectarianism, and even fassad and bloodshed in our societies. And what argument you bring here for not following Tawheed's advice? As if he was calling you to something dreadful or evil, while you see it as something good, and know it in your hearts there is nothing wrong in what he is advising?........ "It's part of tabarra, we have to curse" .......This barely qualifies as a coherent answer, let alone as an excuse for such a catastrophic understanding of tashayyu.
  10. Your cousin has caught on to something that he feels it's true. And it probably is true to an extent what he says about hatred, intolerance, treatment of other people, etc. His conclusion though is what it wrong. It seems from his writing that he is rejecting the organised religious dogma for the most part. If Isalm promoted indiscriminate violence then it no longer is a religion of truth. Religion is understood through reason, and that which is contrary to sound reason, can not be religious. We know goodness, we know that bloodshed is a grave thing, even without religion or revelation we know them to be bad deeds, through our fitrah. Religion therefore or revelation, confirms that which the fitrah knows, and adds to it what is accepted through reason. He has to understand that people promote violence intolerance hatred, not religions. Yes it is true, today muslims are the ones killing each other, no doubt, but it is something that is not quantifiable in religion, rather in people. They can use region to further their lack of humanism, and blood thirstiness but it doesn't make their acts religious in anyway. If they where maoist, atheists, they would do the same. Religion prevents these ugly sins, but people can corrupt religious thought and manipulate people to further their aims and goals. Muslims are not immune from shaytan l.a. and his l.a. ways, just as any other people are not immune. As for the Holy Prophet s.a.w.a. and the Jewish people of Medinah. It is a lie, invented long ago, dismissed by both muslim scholars and western orientalists. There was one case which he cites that of Banu Qurayda, but in that case it was the warriors among them that where killed, ( mind you not the jews of banu qurayda but only who betrayed their city and the constitution and fought against their compatriots ). The jews continued to live in Madinah far longer after the Holy Prophet s.a.w.a. had passed away. There where more then six or seven jewish tribes in Madinah at the time, and only those three who betrayed their city and their people where expelled, their possessions where allowed to be taken with them, and they where not touched or wronged in the least. Equally there where Jewish people who fought side by side with the Holy Prophet s.a.w.a. against the Quraysh, for whom the Holy Prophet s.a.w.a. said "They are the best of the Jews". Omar the second Khalifa, when Palestine was conquered, he found that the jews of Palestine had been expelled from their homes by the Christians, he ordered the jews come back and settle in their country, and in their home. I advise your cousin to read the Jewish encyclopedia with regards to their return in the time of Omar. There is no hatred in Islam for jewish people or any people, apart from what muslims feel today against them with regards to their treatment of our Palestinian brothers. There are ignorant muslims who hate others who are racist, who are homophobic, but such is not sanctioned in Islam, and not part of religion. you judge truth by it's content not by it's people. Tell your cousin that he is right in some of the points he makes with regard to our situation today, but it is his duty to read further, and not jump to emotional conclusions, if he truly wants to answer the biggest question that would determine his whole life, he has to read and not become an emotional atheist, or a person who is too clever to accept falsehood of religious scholars, but too ignorant to find the truth. His fitra is telling him that injustice bloodshed, hatred, are wrong, and that is the correct view to have, it is the humanistic view, the Islamic view, the most beautiful verses of the Holy Quran are dedicated to these points. Study, learn, with an open mind ready to criticize and accept, then choose your path. May Allah Guide him, and Guide us.
  11. You could use riwayat to justify whatever point of view. You could make the case that someone altered adhaan and commited bida'a yet you could justify the same act when adding 'I testify Ali a.s. is Waliyullah" in the adhaan. The question on muta should be whether such a thing is morally acceptable to people, ie we are not defining any new moral standard that goes against the general spirit of the Book of Allah S.W.T., reason and logic, and well established views on ethics and moral be them Islamic established precepts or simply the state of fitrah that people have in them. What are it's benefits, how does it benefit society and people, or the opposite how does it harm society, how does it effect families, and the state of children born under muta. If the argument is constructed in this way, muta has no benefit and its harms are clear. In youtube one can find plenty of stories of children born under muta from an Iraqi channel if i remember it correctly, or of woman who have suffered abuse and continue to because of it or their children too, or prostitutes from Thailand to Singapore China who are professional in muta because of the number of muslims who go to them for such service. In fact if they see a muslim, they will ask you... muta?? The effort to justify such an act through hadith even though it is against norms social, fitrawi, or Quranic, is what is wrong with religion today in general. In that people write laws and hadiths with their own hands and say it is from Allah S.W.T, then they attempt to justify the unjustifiable under the threat of hell, kuffr, or what have you, or under the praise of sunna. While Allah S.W.T. and His Prophet s.a.w.a. order only what is good, and forbid only what is evil, how can it be different when Allah S.W.T. orders people to do the same, and He S.W.T. is never unjust to anybody.
  12. If you speak arabic and want to learn about the theory of evolution, search in youtube for نظرية التطور l الدكتور عدنان ابراهيم or click this video and on youtube you have all the series of the program. The first episode has english subs the rest is only in arabic.
  13. @StrugglingForTheLight The Quran can say that brother, because of Allah's S.W.T. absolute Knowledge and Truth, whereas we don't have such attributes to be able to make such a statement to others. The statement is done out of ignorance on the part of man, but out of absolute knowledge and truth on the part of Allah S.W.T.
  14. I just saw the full interview today. The best interview i have seen in some time, on the subject of differences between muslims, and actually beyond that, among people in general, and more. Powerful taddabur of the Quran. One goes for a cup of water from Sayyid al Haydari, and soon after, find themselves swimming in an ocean of knowledge. May Allah preserve him for us.
  15. I will answer your questions despite you neglecting my post. 1) A person is rightly guided if they do not follow Ahle Bayt a.s. and they follow the Quran. They believe in Allah S.W.T. His Prophets a.s., His Angels, His Revelation and the Day of Judgment. 2) A person is not guided if they follow Ahle Bayt a.s. only and not the Quran. Hadith alThaqalayn does not give you a right to neglect the Quranic message in favor of sayings of Imams a.s. that may or may not be true, and are measured by people as to their authenticity. Nor gives you the right to make them equal weights, after The Holy Prophet s.a.w.a. has distinguished them first then joined them together. The difference between you and me, is that you think guidance is a membership contract whereas i think it is maqams, stages. You believe that guidance is a right on you to stick your fingers in people's eyes and i believe guidance prevents you from just that.
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