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In the Name of God بسم الله
Ali Hamieh reacted to Miss Wonderful for a blog entry, Sharh Qatr AlNada - Ism, Mu'rab, Mabni (2)
Characteristics of the اسم (Noun)
Ibn Hisham says:
فاما الاسم فيعرف: بال كالرجل, والتنوين كرجلٍ , وبالحديث عنه كتاء ضربتُ
The Ism is known by one of three characteristics: By being proceeded by ال, by التنون (nunnation), and by being talked about. The first of these is a characteristic at the beginning of the Ism, the second is at the end, and the third is one of meaning. It suffices for a word to have one of these for it to be a noun.
Ibn Hisham then goes on to categorise nouns as either معرب (declinable) or مبني (indeclinable).
The Mu'rab is that which has an ending that changes because of various different operators acting upon it. The Mabni is that which does not change but is fixed. Most nouns in Arabic are Mu'rab. Ibn Hisham therefore proceeds to discuss those that are Mabni.
The Mabni nouns can be put into four categories as follows:
المبني على الكسر
He further subdivides this section into those words regarding which there is agreement, and those that are contentious.
There is no disagreement amongst Grammarians that هؤلاءِ is Mabni 'AlalKasr. But there is disagreement regarding others, including أمسِ and حذامِ
المبني على الفتح
احدَ عشرَ and its sisters fall into this category, excluding اثنا عشر
المبني على الضم
The examples he gives here are the six directions: وراء امام فوق تحت يمين شمال and also قبل , بعد, اول , دون.
He discusses قبل and بعد specifically in detail, and here is gets more complicated. These words are mu'rab in 3 cases, and mabni in 1. They are mabni if the مضاف اليه is deleted, but the meaning is intended, for example in Surah Aroom v4.
As far as I can tell, what applies to قبل and بعد above also applies to the six directions.
المبني على السكون
He gives the examples of كمْ (How many?) and مَنْ (Who?).
Ali Hamieh reacted to NormaL_UseR for a blog entry, Keep an eye out
I'm still transcribing although had a long gap where didn't do, I want to finish the Hamid Algar series and I am doing another series of 9 lectires which I hope to finish by Ramadhan, i've done the first lecture but it's a secret (not really but I will post when ready) but keep an eye out and hope you benefit
Ali Hamieh reacted to Haji 2003 for a blog entry, Joining the dots
The Saudi regime is an international lightning rod used to draw attention to the 'deficiencies' of Islam. And at the front row of critics are those people who see western civilisation as the antithesis to this Muslim backwardness.
So it comes as a bit of a relief to have an article in a mainstream publication that spells out the relationship between the above two groups.
So there you have it.
No Saudi regime willing to buy British arms, no independent British arms manufacturing capability.
It really is as simple as that. And it's a pretty damning reply to those people who believe that Muslims are quick to blame others for their own deficiencies.
In this instance, at least, the blame can be credibly laid at the door of others.
Would Saudi pursue the same policies if it were democratic? Would it pursue the same policies if it were not an authoritarian police state. I don't think so.
The deficiencies we see in Saudi are more a product of non-Muslims' creation than they are of the local Muslims.
Because the very system we see in that country has been created to benefit foreigners.
Ali Hamieh reacted to Qa'im for a blog entry, Developing a Personal Relationship with the Hidden Imam
During this occultation, there are unique trials, tests, tribulations, confusions and perplexities. Imam ar-Rida (as) said in two narrations that the Shi`a will be "refined (yuftanoon) just as gold is refined; purified just as gold is purified". (يفتنون كما يفتن الذهب، ثم قال: يخلصون كما يخلص الذهب.) When gold is taken out of the ground, it is black. During the refinement process, in order to rid it of excess minerals, it must be burned until nothing remains except pure gold. Likewise, during the occultation, "years will come that will perish them, a sword that will kill them, and a disagreement that will scatter them" (يأتي عليهم سنون تفنيهم، وسيف يقتلهم، واختلاف يبددهم ). In the same hadith, as-Sadiq says this process will continue until 300+ true Shi`a are left. If you read the narrations on what constitutes a true Shi`a of Ahl al-Bayt, it's a very high bar that many of us will never reach. Beyond the 313 companions of the Mahdi, he will have no less than 10,000 others in his army, who will be people of taqwa, but not at the same level of yaqeen as the 313. These are the people that survive the tribulations, which will cause many Shi`as and Muslims to deviate under the heat.
Not only are we supposed to "await the relief day and night" (ليتوقعوا الفرج صباحا ومساء), but awaiting the relief is considered a part of the relief (إنتظار الفرج من الفر ). This is a time period where we can gradually develop our relationship with the Imam and be counted from his followers without even fighting alongside him. The reward of one who recognizes him is like that of those who will be in his pavilion (ومن عرف إمامه ثم مات قبل أن يرى هذا الامر ثم خرج القائم عليه السلام كان له من الاجر كمن كان مع القائم في فسطاطه ).
Another spiritual instruction given to us for the occultation is to hold our tongues and stick to our homes (حفظ اللسان ولزوم البيت ). This is an indicator to the outward corruption and schism of this time period. The more time spent in the markets/malls, for example, the more likely we are to see/hear/do/buy things that are bad for our relationship with God and His representative. This is becoming increasingly the case with nudity, music marketed towards our desires, and a global culture that maximizes our ego and materialism.
Now, if you've read in between the lines, there's a trend here. Recognition of the Imam is not just knowing his name and biography. True recognition is to have an experiential relationship with him; so much so that you begin to take on his characteristics. Imam as-Sadiq (as) says, regarding the true Shi`a, "They are those, whose lives are so simple, whose abodes move from place to another, who, if they are seen they, will not be known, if they are absent, they will not be missed, if they become ill, they will not be visited, if they propose to a woman, they will not be married, and if they die, their funerals will not be attended. It is they, who divide their wealth among them, who visit each others' graves, and who never disagree even if their countries are different.” (أولئك الخفيض عيشهم، المنتقلة دارهم، الذين إن شهدوا لم يعرفوا، وإن غابوا لم يفتقدوا، وإن مرضوا لم يعادوا، وإن خطبوا لم يزوجوا، وإن ماتوا لم يشهدوا، أولئك الذين في أموالهم يتواسون، وفي قبورهم يتزاورون، ولا تختلف أهواؤهم وإن اختلفت بهم البلدان). This isn't an instruction to be aloof, but rather, it's describing the state of the true believers of this time. They will be supporters of one another and have close ties, but to the outside world, it is as if they do not even exist. They are not recognized by their merit, and that's exactly what is happening now. The good is seen as evil, and the evil is seen as good, and so consequently, the Shi`a are despised, rejected, unrecognized, not missed, not visited, and not felt for. Sound familiar?
This is a part of the tawalla and tabarra. Anyone can pray, fast, perform Hajj, and give alms, but the true Shi`i is the one who has a direct relationship with his Imam and disassociates from his enemies. During the time of Husayn (as), when he was calling his supporters to come with him to Karbala, it did not suffice to say "I am going to stay in Medina, pray more tahajjud, write up some fiqh manuals". The true supporter had to live Husayn's life and die his death. Those who didn't regretted that, and they became the tawwabun. During the time of as-Sadiq, he became a teacher and educator in theology and jurisprudence, and likewise, his companions were not off joining revolutions - they were students of his and teachers of the people.
What I find fascinating is that the 313 live the life of the Hidden Imam. That is, they live simply, they are unrecognized, they are forgotten, they support one-another, and they seclude themselves from the overspreading darkness of this world. They feel the Imam's suffering and fear, and live it. But, their proximity to Imam will allow them to all travel to Mecca prior to his coming. They will be the first to give bay`a to the Imam upon his appearance. Then, they take on the new characteristics of the Imam: utmost strength, courage, initiative, and they abandon taqiyya. Then, with the Imam together, they bring justice and peace to a world fraught with tyranny and injustice.