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In the Name of God بسم الله


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  1. Like
    Skanderbeg got a reaction from zainabamy in Why Moses(pbuh) followed prophet Khid'r (pbuh) in some cases?   

    Look brother, only Allah has all Power. 

    He bestows His gifts on who He wants and decides what He bestows on who. 

    Moses a.s. was a Prophet but also Prophets have their limitations. Only Allah is the Unlimited.

    If you'd ask me this is exactly what the story tries to tell us.
  2. Like
    Skanderbeg reacted to gentleman. in Why Moses(pbuh) followed prophet Khid'r (pbuh) in some cases?   
    Prophet Moses was a Ololazm (man who poses constancy) who was more important than Khid'r (pbuh) a normal prophet. why he followed him in some cases and why moses didn't know some points that khid'r knew?
  3. Like
    Skanderbeg reacted to najafi313 in Saudi Mufti admits: ISIS and us (Saudis) have the same beliefs   
    he is true, they have the same fundamental beliefs. 
  4. Like
    Skanderbeg reacted to Khudayar in Saudi Mufti admits: ISIS and us (Saudis) have the same beliefs   
    Saudi Mufti, Adel Kalbnani admits that ISIS and Saudi Wahhabis have the same code of "beliefs" 
  5. Like
    Skanderbeg reacted to narsis in The Night Journey   
    His ascension to the skies and heavens (Miʻrāj): “Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed…” [1]
    This verse is about when Allah (swt) brought the Prophet (pbuh) to Jerusalem and from there took him to the highest points where no one else has ever gone (the distance between two bows or less [2]).
    The Miʻrāj (ascension) of the Prophet (pbuh) was his miracle and after returning from it, he gave many news of the unseen.
    All Islamic scholars say that the Miʻrāj took place before his migration from Makkah to Madinah although there is a difference of opinion on exactly what year it took place; the years that have been claimed are: the second year of his prophethood, the third, fifth, and sixth year and other years have also been claimed.
    According to these two verses: “Certainly he saw him yet another time, by the Lote Tree of the Ultimate Boundary” [3], and hadiths from the imams [4], the Miʻrāj took place twice.
    Also, according to the Quran, the Miʻrāj began from Masjid al-Haram in Makkah, although some believe that the house of Umm Hani or the Valley of Abi-Taleb (where the Prophet and his companions were surrounded and suffered sanctions for three years and were put under extreme pressures by their tribe during the advent of Islam). It is possible to say that his first Miʻrāj was from Makkah and that the second was from the home of Umm Hani, but there is no evidence that any of his Miʻrājes took place from the Valley of Abi-Taleb. [5]
    Another important point about the Prophet’s Miʻrāj is that there is also a debate on whether his ascension was a spiritual one or one of the body and soul together.
    What most commentators believe is that it was an ascension of the soul and body together. [6] Meaning that the Prophet (pbuh) was transferred with his materialistic body from the Masjid al-Haram to the Mosque of Jerusalem, and ascended to the skies and heavens from there with the same body and witnessed many of the unseen there and mentioned them for the people when he returned. [7] For further information on the true essence of the Prophet’s Miʻrāj, one can refer to tafsir books.
    [1] Isra: 1. “سُبْحَانَ الَّذِى أَسْرَى‏ بِعَبْدِهِ لَیْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلىَ الْمَسْجِدِ الْأَقْصَا الَّذِى بَارَکْنَا حَوْلَهُ لِنرُِیَهُ مِنْ ءَایَاتِنَا إِنَّهُ هُوَ السَّمِیعُ الْبَصِیر”
    [2] Najm: 7-9. “وَ هُوَ بِالْأُفُقِ الْأَعْلىَ‏، ثمُ‏َّ دَنَا فَتَدَلىَ،فَکاَنَ قَابَ قَوْسَینْ‏ِ أَوْ أَدْنىَ، فَأَوْحَى إِلىَ‏ عَبْدِهِ مَا أَوْحَى” Mohammad Husein Tabataba’I, Al-Mizan, vol. 19, pg. 38.
    [3] “وَ لَقَدْ رَءَاهُ نَزْلَةً أُخْرَى‏،عِندَ سِدْرَةِ المْنتَهَى”
    [4] Abd Ali Arusi Juwayzi, Nurul-Thaqalain, vol. 3, pg. 98, Ismailiyan Press, Qom.
    [5] Seyyid Mahmoud Alousi, Ruhul-Ma’ani fi Tafsiril-Quranil-Adhim, vol. 8, pg. 8, Darul-Kutubil-Ilmiyyah Press, Beirut.
    [6] Translation of Al-Mizan, vol. 19, pg. 39.
    [7] See: translation of Al-Mizan, under the first verse of surah Isra.
    With Duas.
  6. Like
    Skanderbeg reacted to narsis in The Night Journey   
    In Arabic, “Miʻrāj” (Night Journey) means something that helps one to ascend and go up, hence using this word to refer to “ladder”. [1]
    In the first verse of surah Isra, the Qur'an says that the prophet (pbuh) miraculously covered a long distance between Mecca and Jerusalem (The Dome of the Rock) in one night with the help of Allah (swt); this journey serving as the beginning of an even longer journey to the skies and witnessing the signs of Allah (swt). This second part of his journey has been mentioned in the following verses of the surah.
    Nevertheless, it must be noted that the Qur'an doesn’t use the term “Miʻrāj”, it is only hadiths that refer to the night of the prophet’s (pbuh) journey as “the night of the Miʻrāj” (Leilatul-Miʻrāj), the reason maybe being that the prophet (pbuh) used a means of transportation that night called the Buraq [2] to ascend to the skies.
    Anyways, from here on, when we use the term “Miʻrāj”, what we mean is that specific famous miraculous journey of the prophet (pbuh) to the skies (that the Qur'an has also spoken of). [3]
    As for whether this miracle only belongs to the prophet (pbuh), or there are other prophets who also experienced it, one must say that it isn't logically and religiously impossible for other prophets to have miraculously travelled with high speeds on the earth and in the skies to witness Allah's (swt) signs, but what can be understood from hadiths is that such a Miʻrāj (in which a prophet goes to the skies and returns to the people telling them of what he has seen and continues his call to Allah (swt)) hasn’t taken place for any other prophets.
    Of course, there are verses of the Qur'an that speak of Prophet Suleiman's (pbuh) quick journeys to different points and with the help of winds [4], or speak of the ascension of certain prophets to the skies like Prophets Idris (pbuh) [5] and Isa (pbuh) [6], but as was said, none of them were like that of the prophet of Islam’s (pbuh), because Prophet Suleiman's (pbuh) travels were only in this world and the ascensions of Prophets Idris (pbuh) and Isa (pbuh) to the sky never ended in them returning. According to hadiths, Prophet Idris (pbuh) passed away in the skies [7] and Prophet Isa (pbuh) is still there awaiting the emergence of Imam Mahdi (aj) in order to aid him. [8]
    Although we believe that Allah (swt) has the power to take the prophet (pbuh) on more than one Miʻrāj, nevertheless, what Qur'anic verses and almost all hadiths on the subject tell us is that such a Miʻrāj only took place once for the prophet (pbuh). [9]
    As for the hadith(s) that says the prophet went on 120 Miʻrājes [10]:
    First of all, their number is so little that it can't be compared with the many hadiths that directly or indirectly say it only happened once, thus not being able to stand in their way.
    Second of all, these hadiths that are small in number don’t bear decent chains of narrators either. For example, in the chain of narrators of the first hadith, there is Ali ibn Abi Hamzah, who is a “weak” narrator [11], and Qasem ibn Muhammad who is a “waqefi” 12]. In the second hadith’s chain of narrators, there is Salmah ibn Al-Khattab whom rijal scholars (rijal is the field that analyzes narrators of hadiths) have considered weak as well. [13]
    Third of all, it is okay to say that the prophet (pbuh) had only one materialistic Miʻrāj in which his material body was involved in, while he had many other spiritual Miʻrājes in which his soul only made the journey and that the hadiths that speak of the repetition of his Miʻrājes are pointing to these ones; Miʻrājes that are also possible for individuals who aren't prophets, as some hadiths say that the prayer is the Miʻrāj of the believer. [14]
    One must pay attention to the fact that in historical events, the lessons to be learned are far more important than knowing the exact time in which the event has taken place and other similar details. This is actually considered distancing from the event itself, and might be the reason why in the Qur'an, Allah (swt) has mentioned the stories of many prophets, but doesn’t say when they were born, when they were chosen or when the passed away, and in other than one case, how long there prophethood was! [15]
    The Miʻrāj took place at a time in which Islam hadn’t taken root yet and Islamic historiography wasn’t common, giving rise to “the differences regarding its exact date; some say it happened on the 27th of Ramadhan in the tenth year of the prophet’s (pbuh) prophethood, some say it was on the 17th of Ramadhan in the twelfth year, and some say it happened in the advent of his prophethood”. [16] Therefore, if you plan on commemorating or celebrating the Miʻrāj, you can do it on any of these days, or even another day that suits you, what is important is for this incident to be analyzed and explained for others.
    According to the first verse of surah Isra’, the prophet (pbuh) was shown Allah's (swt) signs in the Miʻrāj. On one hand, we know that everything the earth and skies encompass, including humans, are all the signs of Allah (swt) [17], and on the other hand, we also clearly know that in the Miʻrāj, Allah (swt) didn’t want to introduce his normal signs to the prophet (pbuh), but wanted to show him His exceptional and great signs that only he had the capacity of seeing; signs that the aforementioned verse refers to as “آیات ربه الکبری” (His Lord’s great signs). [18]
    Surely, everything that took place for the prophet (pbuh) on that journey couldn’t be narrated for the people and we don’t bear the capacities to comprehend them, nevertheless, many hadiths disclose some of what took place that night. Of course, unfortunately due to the inappropriate halt that took place in the writing and recording of hadiths, there are discrepancies in the hadiths that explain this incident, although there is no doubt about its occurrence. This has given rise to Sheikh Tabarsi categorizing these hadiths into four main groups, giving an example for each and saying what standpoint we need to have regarding each group:
    a)  Hadiths that are mutawatir (a hadith that has been narrated so much and by so many different narrators that one becomes sure that all of them couldn’t have lied or been mistaken, thus one becomes sure that the hadith has been said be one of the infallibles) and we are certain of their authenticity, such as the hadiths that mention the incident itself and don’t get into the details; naturally, these hadiths should be accepted.
    b) Hadiths that mention some details that are in no conflict with religious and intellectual fundamentals; such as the ones that say the prophet (pbuh) was in the skies and met with other prophets and saw heaven and hell and Sidratul-Muntaha and the Arsh. These cases are also accepted and are considered to have taken place for the prophet (pbuh) in his wakefulness, not like others who might experience such while not being awake.
    Hadiths that actually seem to be in contradiction, but can be explained in a way that will resolve it. Hadiths like the one that say the prophet (pbuh) saw a group in hell and another in heaven. The question that comes to mind is that the hereafter hasn’t come yet, so how can there be people in heaven and hell? This question and apparent contradiction can be resolved by saying that what he saw wasn’t the heaven and hell of the hereafter, but was the hell and heaven of the Barzakh (the time from death till resurrection is referred to as the Barzakh), or that it wasn’t actually the people themselves who were in hell and heaven, but was their apparitional forms. Hadiths like these also need to be accepted (of course keeping their true meanings in mind).
    d) Hadiths that neither comply with religious and intellectual principles, nor can be explained in a way that will fix the problem, such as the hadith that says the prophet (pbuh) and Allah (swt) sat next to each other on the same throne! Hadiths like these need to be rejected. [19]
    Since the hadiths on this subject are so many, we can't list all of them and analyze each one separately, but if you like, you can refer to books and articles written on the subject [20], or if there is a specific hadith that you want to be explained, you can send a separate question about that hadith only, and we will inshallah answer it.
    As for how the prophet (pbuh) returned from the Miʻrāj and what he did afterwards, according to some hadiths, he went straight back to Mecca from the skies and paid Abu Taleb who was worried for him a visit. [21] After that, he informed the Quraysh of his journey and answered their doubtful questions regarding it. For instance, they asked him about what Jerusalem was like [22] and about one of their caravans that was moving on that route [23], and he correctly answered all their questions.
    There are also hadiths that show that the prophet (pbuh) would speak on occasion of his experiences and the things he had seen. He would say “اسری بی” or “عرج بی”; you can search these two phrases in Islamic software to see the different things he has been narrated saying.
    [1] Ibn Manthur, Lisanul-Arab, vol. 2, pg. 322.
    [2] Muhammad ibn Hasan Hurr Ameli, Wasa’ilul-Shia, vol. 5, pg. 257, hadith 6483.
    [3] Question 2414 (website: 2897) of this website also speaks of the Miʻrāj; if you like you can also refer there.
    [4] ʼAnbiyāʼ: 81; Saba’:12; Sad: 36 “فسخرنا له الریح تجری بامره رخاء حیث اصاب”.
    [5] Maryam: 57 “و رفعناه مکانا علیا”.
    [6] Nīsāʼ: 158 “بل رفعه الله الیه”.
    [7] Muhammad ibn Yaqub Kuleini, Kafi, vol. 3, pg. 250, hadith 26.
    [8] Ibid, vol. 8, pg. 49, hadith 10.
    [9] Kafi, vol. 1, pg. 442, hadith 13.
    [10] Sheikh Saduq, Khisal, vol. 2, pp. 600-601, hadith 3.
    [11] The rijal book of Allamah Hilli, 232-233.
    [12] The rijal book of Kashi, pg. 452 (waqefi refers to the Shia who only believe in 7 imams; narrators from this sect aren't considered very reliable).
    [13] The rijal book of Allamah Hilli, vol. 1, pg. 227.
    [14] Muhammad Baqir Majlisi, Biharul-Anwar, vol. 79, pg. 247.
    [15] Prophet Nuh (pbuh), see Ankabut: 14.
    [16] Naser Makarem Shirazi, Tafsir Nemouneh, vol. 12, pg. 14.
    [17] Dhariyat: 20-21; Baqarah: 164; Ale-Imran: 190 and tens of other verses.
    [18] Najm: 18.
    [19] Fadhl ibn Hasan Tabarsi, Majma’ul-Bayan, vol. 6, pg. 609.
    [20] For instance, in vols. 12 and 22 of Tafsir Nemouneh, there is some valuable information that you can read about.
    [21] Biharul-Anwar, vol. 18, pg. 383.
    [22] Ibid, pg. 309.
    [23] Ibid, pg. 335.
    With Duas.
  7. Like
    Skanderbeg reacted to .InshAllah. in Muslim Conquests   
    Waging war on your neighbor is unjust and unacceptable, unless it's in self defense.  But what if your neighbours are expansionist empires that would not hesitate to invade and conquer you if they build up the strength, and perceive weakness in you?  To give an analogy, suppose the person who lives across from you on the street is constantly stood in front of your house with a knife, waiting for any sign of weakness so that he can attack you and your family and take your property.  Of course you would ring the police, but if that option wasn't available to you, you would attack them first, rather than wait for them to attack you, your wife and kids, when you aren't looking.  1400 hundred years ago, the empires surrounding the Muslims were like the man across the street holding the knife and waiting. 
  8. Like
    Skanderbeg got a reaction from StrugglingForTheLight in what is the sunni view on ahlul-bayt   

    I'm the layman you know but if you'd ask me.

    You can only recognize a hypocrite when his real face becomes manifest.

    For those on the truth this will be the proof while for those on falsehood it will only strengthen their position.

    It seems that political power is the norm no matter how dirty the games played to take the power stay in charge or handle it over.

    To me Muawiyah is like Blackadder, the Caesar of the Islamic Empire and the Pharao of our time.
  9. Like
    Skanderbeg reacted to The Green Knight in If Germany had won world war 2 do you think every religion would have been wiped out except an even more distorted christianity   
    Yes. Hitler should have embraced the cruelest sanctions in history with the Versailles treaty comprehensively and should have stood by to watch Germany get destroyed to the foundations just like all the foreign puppets in all the Islamic countries are doing now.
    Yes. Nationalism and Socialism are "noxious political ideologies". Look at China suffering so much because of Socialism and running amok, oppressing the Ughyur's Daesh recruitment centre. It should let them thrive and kill it from within. It should adopt Capitalism and bow to uncle Sam.
    Yes. Hitler was absolutely merciless and cruel for killing the partisans who would relentlessly disrupt the long supply lines leading inside Soviet Union. Instead of killing them in gas chambers, he should have turned the other cheek. Particularly he should have spared all the partisans of the Jewish faith. Look, Pakistan is making the same mistake now, killing the innocent Taliban. We should simply hand over the KPK province to the Taliban which is essentially part of Afghanistan and let them rule it. We should also apologize to them for killing a few thousand of their terrorists and their families as collateral. There should be no holocausts. Only Israel and Americans should be allowed to judge and conduct genocides, crusades and nuclear strikes on cities. They are very superior human beings. We should trust them, their "non-noxious political system" and whatever comes out of their holy pie holes.
  10. Like
    Skanderbeg got a reaction from The Green Knight in If Germany had won world war 2 do you think every religion would have been wiped out except an even more distorted christianity   
    Source: https://en.wikipedia.org/wiki/13th_Waffen_Mountain_Division_of_the_SS_Handschar_(1st_Croatian)
    Source: http://english.bayynat.org.lb/Ashoura/Ashoura_PraiseHussein.htm
  11. Like
    Skanderbeg got a reaction from Ali.Isa in New to Shiism   

    Very informative site.
  12. Like
    Skanderbeg reacted to Ali.Isa in New to Shiism   
    Alaikom as Salam wa Rahmatullah
    For supplication you can refer to duas.org, and in this site you can find some of your answers. Please ask any questions you like, your welcome.
  13. Like
    Skanderbeg reacted to Jafar moh in New to Shiism   
    Based on duties and advice the Grand Ayatollah Sayed Ali Al-Sistani gave to us, there are three books in which not only Shia Muslims can benefit from to become their best, but all sects of Islam. These books are as followed:
    1.) The Holy Quran (for obvious reasons)
    2.) Nahjul-Balagha( sayings and quotes from Imam Ali (as) 
    3. ) Sahif Al-Sajjadiya ( a book of supplications --very important)
    All of these books can be located in any google or apple store applications, as well as hardcover books in other places.
    I'd like to start off by saying you are welcome in this place,  for the choice you have made will be beneficial to you throughout your days in this life and the hereafter. Regarding your questions, I will look into them and respond back with answers as soon as possible
  14. Like
    Skanderbeg reacted to StrugglingForTheLight in If a Book of Allah is enough?   
    I think a better way is not to pick out verses in isolation but see what Surahs have to say, and how Surahs repeats similar things however add new dimensions to it. I've started a topic about the philosophy of Wilayah in Quran:
  15. Like
    Skanderbeg got a reaction from Muslim2010 in If a Book of Allah is enough?   

    If a Book of Allah is enough then why did Allah sent so many prophets and warners after the Torah?

    And is our Ummah really better than the bani israel who needed to be corrected by people sent by Allah as well?
  16. Like
    Skanderbeg got a reaction from Muslim2010 in The Book of Allah is enough   

    I totally agree with you. 

    But let's agree that with 'the ummah will go astray' only a part of the ummah was meant and that it would put the right part in trouble. 

    So the right part or better said those on the truth had these instructions already, Hadith Thaqalain, Ghaddir Khum. What I'd like to know is which proofs from Quran do we use to proof Imamah.
  17. Like
    Skanderbeg reacted to Mr. Anderson in The Book of Allah is enough   
    and peace be upon you, 
    O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of the Wasya(Will) - [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah . Indeed, we would then be of the sinful.

    Yes, it was part of a test, which Umar failed and the ones following him, but when Umar and the others left, and the Prophet pbuhap intended to write in the first place, why would he decide to not write it at all, when he pbuhap said that with following it you could never go astray? 

    Speech of Rasool Allah (s) after the words of Umar on the Calamity Thursday
    He (s) remained silent until the ones who were in the house stood up (and left), and there remained Ali (as), and Fatima (sa), and Al-Hassan (as), and Al-Husayn (as), and wear started standing up to leave, I (Salman) and my companions Abu Dharr and Al-Miqdad. Ali (as) said to us: ‘Be seated!’ He (s) intended to ask the Rasool Allah (s) and wanted us to hear it, so the Rasool Allah (s) initiated by saying: ‘O my brother, did you hear what the enemy of Allah (swt) said? Jibraeel (as) came to me beforehand and informed me that he (Umar) is the Samiry of this community and that his companion is its calf, and that Allah (swt) has Decreed that there be sects and differentiation be in my community differ after me, therefore He (swt) Ordered me that I should write that writing which I intended to write it, in the paper (shoulder-bone) for you and these three can witness and be witnesses to it, so get me a Parchment’.
    The Book Of Sulaym Bin Qays Al Hilali, Part 7, Page 5.  

    Sulaym Bin Qays al Hilali was one of the special companions of Imam Amir ul Momineen pbuh, Imam Hasan pbuh, Imam Hussain pbuh, Imam Ali Zayn al-Abidieen pbuh and Imam al-Baqir pbuh.

    Imam Ali pbuh wrote it down. Salman, Abu Dharr and Al-Miqdad were the witnesses. Ya Allah. 
  18. Like
    Skanderbeg got a reaction from Mirkhalil in The Book of Allah is enough   

    Certainly not. I believe he s.a.w. wanted to remind them of something that was already known but that they did not comprehend or understand it.

    Allah did not let him s.a.w. do that because everything was already layed down. 

    If religion was not completed yet at that time then Allah would surely give him s.a.w. the change to write it down.

    This was just a test so in the end we could distinguish those on the truth from those on falsehood. 

    What Umar did was following ijtihad while the Prophet s.a.w. was still present while we have to obey Allah AND his Messenger s.a.w.
  19. Like
    Skanderbeg reacted to ServantOfTheOne in The Book of Allah is enough   
    Salam all,
    @Mr. Anderson Sorry that I misunderstood you.
    @Skanderbeg In the Hadith, the prophet asks for pen and paper to write something. Umar then disobeyed that order; directly disobeying the prophet and going against the advice of the Quran. There is no such thing as Ijtihad when the instruction is clear in front of you in the form of Quran and in the presence of a Prophet of God. I am inclined to think Umar had failed the test rather than commend him for illogical ijtihad reasoning.
  20. Like
    Skanderbeg reacted to Ali.Isa in Bismillah at the top of the shiachat   
    Alaikom as Salam, thank you
  21. Like
    Skanderbeg reacted to StrugglingForTheLight in If a Book of Allah is enough?   
    If it's better, they will shine and do better with Guides and will show how they are better through how they treat the chosen ones after Mohammad [pbuh&hf], which is why God emphasized that there were chosen ones who inherited the book after it was revealed to Mohammad:
    وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ ۗ إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ {31} [Shakir 35:31] And that which We have revealed to you of the Book, that is the truth verifying that which is before it; most surely with respect to His servants Allah is Aware, Seeing.
    ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ {32} [35:32] Then we inherited the book to those who We chose from among Our servants so of them is he who is unjust to his soul, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence.
    God is aware and seeing with respect to his servants, has explained that humanity tends to follow those who are unjust to themselves as leaders instead of those on middle course, and as for those who race ahead of all in good deeds, God knows them best so it's up to him to manifest them and provide clear proofs for them. The chosen ones are from these people and we certainly know among God's creation will be those who race ahead of the people in good deeds.
  22. Like
    Skanderbeg got a reaction from StrugglingForTheLight in If a Book of Allah is enough?   

    If a Book of Allah is enough then why did Allah sent so many prophets and warners after the Torah?

    And is our Ummah really better than the bani israel who needed to be corrected by people sent by Allah as well?
  23. Like
    Skanderbeg reacted to narsis in If a Book of Allah is enough?   
    As you know, all generations need to be connected to the Lord through guides. The Qur'an says:
    وَ لَقَدْ بَعَثْنا في‏ كُلِّ أُمَّةٍ رَسُولاً أَنِ اعْبُدُوا اللَّهَ وَ اجْتَنِبُوا الطَّاغُوتَ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَ مِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلالَةُ فَسيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كانَ عاقِبَةُ الْمُكَذِّبين‏
    Certainly We raised an apostle in every nation [to preach:]" Worship Allah, and keep away from the Rebels." Then among them were some whom Allah guided, and among them were some who deserved to be in error. So travel over the land and then observe how was the fate of the deniers. (16:36)
    إِنَّا أَرْسَلْناكَ بِالْحَقِّ بَشيراً وَ نَذيراً وَ إِنْ مِنْ أُمَّةٍ إِلاَّ خَلا فيها نَذير
    Indeed We have sent you with the truth as a bearer of good news and as a warner; and there is not a nation but a warner has passed in it. (35:24)
    ثُمَّ أَرْسَلْنا رُسُلَنا تَتْرا كُلَّ ما جاءَ أُمَّةً رَسُولُها كَذَّبُوهُ فَأَتْبَعْنا بَعْضَهُمْ بَعْضاً وَ جَعَلْناهُمْ أَحاديثَ فَبُعْداً لِقَوْمٍ لا يُؤْمِنُون‏
    Then We sent Our apostles successively. Whenever there came to a nation its apostle, they impugned him, so We made them follow one another [to extinction] and We turned them into folktales. So away with the faithless lot! (23:44)
    But prophets have been sent one after another to complete Allah's mission level by level and this is why you see different versions of Holy Book. For example, you see that recommended things for a baby is much less than what is expected from an adult. We have different levels, so we have different levels of religiosity.
    With Duas.
  24. Like
    Skanderbeg reacted to zainabamy in what is the sunni view on ahlul-bayt   
    Well Hassan (as) wanted to fight Muawiyah but the problem was the Muslims had fought 3 hard battles under the leadership of Ali (as) so they didn't want to fight anymore. Therefore Hassan (as) couldn't fight Muawiyah because he didn't have the support. But what he did do was sign a treaty which is significant because Muawiyah agreed to several terms, including allowing Hussain (as) to become caliph after his death. But Muawiyah broke these conditions showing his hypocrisy. So in this way Hassan was able to show and separate truth from falsehood, the very thing Hussain did when he fought at Karbala. 
  25. Like
    Skanderbeg got a reaction from mina in Is it true that shia militia persecuted sunnis in Iraq?   
    It's Ironic that you bear the name of the butchers of all butchers.

    Prophet-slayers of the last era of Islam.
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