Jaafar al-Shibli

Update: This Project has been Closed. Wa `al-salam

I'm failing to recognize your presumption. Subjective. Many members fail to recognize the standard rules of this forum, which for the most part, are Islamic. The above derives from a certain amount of view-time, at your end.

Feisal_90 banned. For blasphemy towards Allāh. You said you are an atheist and joined the forum to inquire about what you cannot understand. Perhaps you can learn a thing or two about standard good mannerism, and incorporate such in your 'decent human principles'.

السلام عليكم Concerning your second request, denied without question. All members who have received a ban or any form of restriction, was upon grounds of violating forum rules and policy, each violation is explicitly independent, and a penalty is given under distinct conditions, with a warning prior. Should these members return, they must do so with a formal apology, and a proposition will be established for agreement. Any previously banned/ penalized members associated with your account, through IP-Addresses or any form of explicit indication, your account will be permanently banned accordingly.

`al-salam `Alykum I have written a somewhat in depth analysis of the verse Here: http://www.shiachat.com/forum/topic/235032749-good-women-are-for-good-men/#comment-2842575

السلام عليكم According to the Shīʿah ḥadīth, this name was given by Allāh (عَزَّ وَ جَلَّ), to the people of Fir’awn, who rejected Fir’awn and entered the religion of Prophet Mūsā [a.s]. The Imām [a.s] deemed this name as blessings, Allāh had given, specifically for those who take from their sayings and do not attribute lies to them. I can quote those narratives for you, but I strongly encourage you to put some effort into your research, to avoid apparent mistakes, such as the above. The Imām [a.s] had never accepted them as legitimate Islamic Caliphates. There is more than one account (overwhelmingly), where the Imāms [a.s] themselves describe their position, and the position of those who had turned away from Imam Alī's [a.s] allegiance. Tashayyu' by Sunnī terminology does not necessarily indicate Shīʿah twelverism, rather a person showing some aspects of Shīʿah(ism). Wa `al-salam

السلام عليكم A post I made not long ago might be of benefit [link].

"One only dies once, and if one does not die well, a good opportunity is lost and will not present itself again.” -Jose Rizal (letter to Mariano Ponce, 1890), Noli Me Tangere, pg. 10. The catastrophe of misusing time, that which was idle, and will not return.

الفاتحة على روح المرحوم علي نقي al-Fātiḥa upon the soul, the late ‘Ali Naqi بِسْمِ الله الرَّحْمَنِ الرَّحِيمِ "In the name of Allah , the Entirely Merciful, the Especially Merciful. الرَّحْمَنِ الرَّحِيمِ The Entirely Merciful, the Especially Merciful, مَالِكِ يَوْمِ الدِّينِ Sovereign of the Day of Recompense. إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ It is You we worship and You we ask for help. اهدِنَا الصِّرَاطَ الْمُسْتَقِيمَ Guide us to the straight path - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray".

السلام عليكم Please refer to my post here: [link]. A another informative post by a good brother here [link]. The topic was previously discussed in that thread. As for your question, it's clearly an output due to your lack of comprehension and contemplation on the matter. You are aware these same aḥādīth exist in Sunnī literature, right? The first post linked should mention these sources. Wa `al-salam

السلام عليكم Here is the ḥadīth in sunnī literature: أَخْبَرَنَا أَبُو زَكَرِيَّا يَحْيَى بْنُ مُحَمَّدٍ الْعَنْبَرِيُّ ، ثنا مُحَمَّدُ بْنُ عَبْدِ السَّلامِ ، ثنا بْنُ إِبْرَاهِيمَ ، أَنْبَأَ جَرِيرٌ ، عَنِ الأَعْمَشِ ، عَنْ أَبِي ظَبْيَانَ ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ الله عَنْهُمَا ، قَالَ : " إِنَّ أَوَّلَ شَيْءٍ خَلْقَهُ الله الْقَلَمُ ، فَقَالَ لَهُ : اكْتُبْ ، فَقَالَ : وَمَا أَكْتُبُ ؟ فَقَالَ : الْقَدَرُ ، فَجَرَى مِنْ ذَلِكَ الْيَوْمِ بِمَا هُوَ كَائِنٌ إِلَى أَنْ تَقُومَ السَّاعَةُ ، قَالَ : وَكَانَ عَرْشُهُ عَلَى الْمَاءِ ، فَارْتَفَعَ بُخَارُ الْمَاءِ ، فَفُتِقَتْ مِنْهُ السَّمَاوَاتُ ، ثُمَّ خَلَقَ النُّونَ فَبُسِطَتِ الأَرْضُ عَلَيْهِ ، وَالأَرْضُ عَلَى ظَهْرِ النُّونِ فَاضْطَرَبَ النُّونُ فَمَادَتِ الأَرْضُ ، فَأُثْبِتَتْ بِالْجِبَالِ ، فَإِنَّ الْجِبَالَ تَفْخَرُ عَلَى الأَرْضِ " , هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ . 3768- Reported to us Abū Zakirīyā Yaḥyā b. Muḥammad al-‘Anbarī, told us Muḥammad b. ‘Abd al-Salām, told us Ibn Ibrāhīm, reported to us Jarīr, from al-‘Amash, from Abī ẓabyān, from Ibn ‘Abbas (May Allah be pleased with them), said: "The first thing Allāh created was the pen (al-Qalam), so He [Allāh] said to it, 'write', so it said: 'and what shall I write?', so He said: 'write the fate (of everything)'. So it came to pass (the pen wrote) from that day, from everything existing, until the hour rises (judgment day). Said: And His throne was upon water, then the water of the oceans elevated, so the skies from it gashed. Then He created the whale, upon which the earth was laid flat on, and the earth upon the back of the whale. So then the whale quivered (became nervous) and the earth began to sway, so then it stabilized by the mountains. For the mountains be proud upon the earth (/lest the earth should move). [And this ḥadīth is Ṣaḥīḥ on the conditions of the Shaykhayn, and they did not issue it]. Sources [sunnī]: al-Ḥākim al-Nīsābūrī, al-Mustadrak ‘Ala al-Ṣaḥīḥayn, vol. 2, pg. 497, N. 3768. Ibn Jarīr al-Tabarī, al-Tarīkh, vol. 1, pg. 28-9, N. 72, 73, 74, 75. al-Bayhaqī, Sunan al-Kubrā, vol. 8, pg. 344 N. 16265. al-ḍiya’ al-Maqdisī, al-Aḥādīth al-Mukhtārah, N. 3379. ‘Abd al-Razāq al-Sin‘ānī, vol. 3, pg. 329, N. 3186. Muḥammad b. Isḥāq b. Mundah, al-Tawḥīd, vol. 1, pg. 43, N. 59. Grading: al-Ḥākim said this ḥadīth is Ṣaḥīḥ (Authentic) on the conditions of the Shaykhayn, and they did not issue it. al-Dhahabī said on the conditions of Bukhārī and Muslim. →al-Mustadrak ‘Ala al-Ṣaḥīḥayn, vol. 2, pg. 497, N. 3768. I say: the narration is Mawqūf Mawṣūl (Connected halted), hence, this would be classified as `Athar (account). Notes: al-Albanī includes a similar version of the narrative from the Prophet [sa], in his compilation of fabricated and weak ḥadīths, and denounces the narrative to be from the Isrā’īlīyat (Israeli ḥadīth), followed by weakening of the chains. (see: al-Albanī, Silsilat al-Aḥādīth al-ḍa‘īfah wa al-Mawḍū‘ah, vol. 1, pg. 462-3, N. 294) However, he does not go through the chain that leads to Ibn ‘Abbas, with the similar content, because there are significant differences overall in the matn, and the narration is Mawqūf (halted). It is not far, that the narrative is from Israeli literature, as some have deduced, more specifically from Ka‘ab al-Aḥbār. That is to say: Ibn ‘Abbas, either received the narrative from an external Israeli source, or a highly potential Israeli source Ka‘ab al-Aḥbār. This stems from the following indications: Firstly, the narrative above is not from the Prophet , rather they are the words of Ibn ‘Abbas alone. Secondly, Ka‘ab al-Aḥbār narrates a ḥadīth mentioned in Abū Na‘īm's Ḥilyat al-Awlīya’ (vol. 6, pg. 8-9) that corresponds with the above narration from Ibn ‘Abbas, and Ka‘ab al-Aḥbār does not narrate it from the Prophet , rather on his own account. The narrative says that Shayṭan entered to the whale and whispered to him, to overthrow the earth, so Allah sent a creature into his brain, so it clamored to Allah, and the creature left, so the whale stabilized. The investigators of Tafsīr al-Tabarī, Dr. ‘Abd Allāh b. ‘Abd al-Muḥsin al-Turkī and Muḥammad Raḍwān ‘Arqaswasī, comment in the footnotes after al-Tabarī had mentioned the narrative: 'This report is an Israeli, no basis for it, and the author should have deemed his work higher above such reports' (see: al-Tabarī's , vol. 1, pg. 385). See how this narrative specifies further intricacies, which returns back to Ka‘ab al-Aḥbār. It is well known that Ka‘ab al-Aḥbār use to narrate Isrā’īlīyat (Israeli aḥadīth) to the companions from his previous texts (but not attributing them to the Prophet ), according to Sunnī rijāl compilers/scholars (see: al-Dhahabī, Sīyar `A‘lām al-Nubalā’, vol. 3, pg. 490). However, whether they have been ascribed to the Prophet or not, externally (e.g. scholars, copyist, compilers..etc) or internally (e.i, narrator), or whether they are deemed true for consistency with Islamic Law, Qur'an, and ḥadīth, that is an entire different matter. According to the conditions set by Ibn Taymīya concerning these narratives (Isrā’īlīyat), if it is silent in the Islamic Law, and there is no form of indication (Dalīl), in proving its falsehood, then it is halted upon. On the other hand, if it does coincide with the Islamic Law, then it is acceptable taken. Otherwise, it is false (Bāṭil) (see: Ibn Taymīya, Muqadimat Fī Uṣūl al-Tafsīr, pg. 26-29). The principle derives from the following Sunnī Ṣaḥīḥ (Authentic) ḥadīth, from the Prophet , said: "Convey from me even an Ayah of the Qur'an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell." (see: al-Bukhārī's Ṣaḥīḥ, vol. 4, Book of knowledge [13], N. 1380).

Banned: Thicksheikh, Banned. Any form of blasphemy towards Islam or the Prophet SA, whether it be implicit or explicit will not be tolerated. Read the rules and policy before posting in the forums. http://www.shiachat.com/forum/guidelines/

السلام عليكم I'm all in for political discussions, and the aftermath of these recent events. However, the thread has been derailed and turned into reciprocating arguments, that include: Off-topic replies.Personal remarks.Derogatory language.Abusive behavior.Objectionable content. Upon which a warning had already been given, indicating the unacceptable behavior. Posts that include the above have been removed and the thread is now reopened. However, should such behavior continue, the thread will be permanently locked, with the accompany of warnings and further consequences. Wa `al-salam