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In the Name of God بسم الله

Jafar moh

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Everything posted by Jafar moh

  1. Is there a full version by any chance about the film in the second video?
  2. specifically starting at 7:45 and onwards This debate is fairly civil especially in that type of environment, so if members can take a look, what kind of defense can we use to facilitate our argument that this verse helps us in our idea of Imamat as Usool Al'deen and thus obligatory? The sunni man uses the idea of context between ayah 33:32 and 33:34 in order to use his idea, which for the most part is fair; what can we say about this? Is there something the shia man is missing or forgetting to say? Sunnis and Shia's welcome Salam
  3. I believe that the example is stressed more along the lines of ' He said to him, "Be," and he was. ', but not necessarily equating the creating of dust to both Adam and Jesus. If anything 'He created him from dust;' could show the difference between them, but the similarity between their creation (having no father)
  4. How about in the Philippines when people crucify themselves on the Sabbath to commemorate the death and sacrifice of Jesus (as) where do we put them
  5. you're right I don't know any examples and ive never heard of a story thereof, what is your point? I was just telling you what tawheed may have implied, dont shoot the messenger
  6. I think what tawheed was pointing at was the possilibity of zanjeer being a stepping-stone to self-harming for things other then grief for the ahlulbayt (as)
  7. @sunnilove2hussain 9 hours later and you are still not banned? Is this not proof that you are a friend to us here? I am appalled by the way you speak as ive seen you on this forums for a very long time now, asking great questions and giving great answers. embarrassing behaviour bro, sort of speechless, and also ironic that despite how close you were to this forums, one vague article (from a biased source) can switch your entire opinion about us around. Subhanallah. I've never ever been hurt by Shia rhetoric and anti-shia videos ever, but your post definitely struck a nerve and for that I will not appreciate you like I did before
  8. The online version of his eminence Sayed Allama Tabatabai's Quranic tafsir book, almizan.org, also includes his exegesis of said Surah (and mind you dwells very deeply into each ayah so I highly recommend it)
  9. Allama tabatabai on Tawheed (This can help understand why in the Allama's view, the trinity can only be described as a numerical unity): A deep thinker on matters of general cognizance certainly recognizes that the subject of tawhid(monotheism, oneness of God) is the deepest of all problems. It is the most difficult to imagine and conceive, and most entangled to unravel, because it is highly above the general topics which human understanding grasps, and much beyond the common propositions which minds are familiar with. Such a complicated subject is bound to be perceived in diverse ways by different minds, because of multiplicity of thinking which mankind is created with, as every individual has a separate body-construction, and this leads to diversity of the senses in their actions. This in its turn affects thought and understanding ranging from sharp intelligence to idiocy, from steadfastness to deviation. All this is generally accepted and no one has any doubt about it. The Qur'an has affirmed this difference and diversity in various places. Allah says:Say: "Are those who know and those who do not know alike? Only those pos­sessed of understanding shall bear in mind (39:9). Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world's life. That is the (last) reach of their knowledge; (53:29-30).... but what is the matter with these people that well-nigh they do not understand what is told (them)? (4:78).... See how we make the signs clear to them, then behold, how they are turned away (5:75). A clear example of this difference in understanding is their difference in cognizance of the meaning of oneness of God. Although the human nature through its secret inspiration has united all men together in believing that there is a Creator, yet there is a great difference and vast chasm between one mind and the other in grasping its meaning. Some people's intellect led them to idol-worship. He carves idols and statues from wood and stone, even from (flour,) cheese and clay made with urine of goats and sheep. Then he declares these to be partners and colleagues of God. He worships God exactly as he worships these idols, and asks God for his needs as he asks them, and shows devotion to Him as he does to them. It did not take him long to give precedence to those idols over God; he came closer to them and left Him; put all his needs in their hands and discarded Him. Utmost that such a man can understand about the existence of God is what he does about his idols, which were made by himself or by another man like himself. That is why they ascribed to God the attribute of oneness in the same way as they did to each of their idols, and it was the oneness in number; one is a number from which other numbers are made. Allah says: And they wonder that there has come to them a Warner from among themselves, and the disbelievers say: "This is an enchanter, a Her." What! Makes he the gods a single God? A strange thing is this, to be sure!(38:4-5) These people looked at the Qur'anic call to monotheism as a call to numerical oneness, as opposed to numerical multitude. Allah says: And your God is one God! There is no god but He;... (2:163); He is the Living, there is no god but He, therefore call on Him, being sincere to Him in obedience (40:65); apart from many verses which call man to discard numerous gods and turn his face exclusively to the One God. Also, He says: ...and our God and your God is One... (29:46); in addition to other verses which call men not to be divided by worshipping different gods, as every nation, group and tribe used to worship a god which exclusively belonged to it, and discarded others' gods. Qur'an's sublime teachings negate numerical unity concerning God; a thing, which is numerically one, must inevitably be distinguished from another similar one through confinement of limit and dimension. For example, there is water in a reservoir; if we put it in various pots, then the water in each pot would be a unit, separate from other units found in other pots. Likewise, Zayd is one man because he does not have the particulars found in other men. If there were no such distinction, their humanity would not be called one or more numerically. Limitedness of existence compels the numerical one to be one. When this unity is curtailed in some aspects, the numerical multitude is formed; for example, when some units gather together to form a group. Allah is the Subduer, not subdued; the Victor whom nothing can subjugate, as the Qur'anic teachings make clear. As such, numerical unity or numerousness vis-a-vis God is unimaginable. Allah says: ...and He is the One, the Subduer (13:16).... are sundry lords better or Allah the One the Subduer? You do not worship besides Him but names, which you have named, you and your fathers;... (12: 39-40). ...and there is no god but Allah, the One, the Subduer (38:65); If Allah had intended to take a son to Himself, He would surely choose those He pleases from what He has created. Glory be to Him! He is Allah, the One, the Subduer. (39:4) These verses, in their contexts, negate every unity which stands face to face with opposite numerousness: No matter whether it is numerical unity, like a single member of a species, which if joined with another member would become two. (This individual member is subdued by the limit imposed on it by the second member, who is distinguished from it.) Or, if it is unity in species genes or any other general conception, parallel to numerousness of the same type. For example, when man as a species, is looked at side by side with other species, e.g. horse, cow, sheep, etc., is subdued by the limit imposed on it by the other species. However, we know that nothing can subdue Allah in any aspect, be it His person, His attributes, or His actions. He is the Subduer, above all things; nothing can impose any limit on Him. He is Existent without any taint of non-existence; He is the Truth that no nullity can touch Him; the Living that death cannot come near Him; the Knowing that ignorance cannot creep to Him; the Powerful that weakness cannot overcome Him; the Owner and the King that nothing can possess Him, and the Mighty Who is far above meekness - and so on. He has the essence of perfection. If you want to understand more this Qur'anic reality, then imagine one thing finite, and another infinite. You will find that the infinite encompasses the finite in a way that the finite does not push the infinite away from its perfection; rather, the infinite dominates the finite and is present in every aspect of the finite's perfection; the infinite stands independently, and is the witness over the finite and encompasses it. Keeping this scenario in view, look at the connotation of these verses: Is it not sufficient as regards your Lord that He is a witness over all things? Now surely they are in doubt as to the meeting of their Lord; now surely He encompasses all things (41:53-54). This is what is proved by all those verses that describe divine attributes and which clearly or apparently shows all-inclusiveness. For examples: Allah - there is no god but He (20:8); ...and they shall know that Allah is the evident Truth (24:25); He is the Living, there is no god but He... (40:65); ...and He is the Knowing, the Powerful(30:54); ...that the power is wholly Allah's... (2:165); ...to Him belongs the kingdom, and to Him is due (all)praise... (64:1); ...surety might is wholly Allah's...(10:65); The truth is from your Lord,... (2:147); ...you are the ones who stand in need of Allah, and Allah is He Who is the Self-sufficient, the Praised one (35:15), in addition to other many similar verses. As you see, these verses loudly declare that every imaginable perfection originally belongs to Allah; others do not have any perfec­tion unless and until He gives it to them; even then He does not lose any perfection by giving it to the others, contrary to what happens to us when we give something into others' possession - that we lose our hold on it and our possession of it is negated. In this backdrop, when we imagine a perfect thing vis-a-vis Allah, with a view to make it His second and His partner, we will find that all its perfection actually belongs to Allah and comes from Him; He is the Truth, Who owns everything; and whatever is besides Him is worthless and owns nothing for itself. Allah says: ...and they control not for themselves any harm or benefit, and they control not death, nor life, nor raising (the dead) to life. (25:3) It is this connotation that negates numerical unity in respect of Allah. Had He been numerically one, He would have been confined to His own person and unable to encompass other beings; and then it would have been possible in reason to suppose His second like Him - no matter whether that second could exist in reality or was impossible to exist. Then the reason could attribute numerousness to Him looking at His person, even if such multitude was impossible in actuality. But it is not so. He is One, i.e. His existence cannot be limited with any limit; otherwise it would have been possible to imagine His second beyond that limit. This is the connotation of the chapter of "The Unity": Say: "He, Allah, is Unique. Allah is He on Whom all depend. He begets not, nor is He begotten. And none is like unto Him. " The wordahad denotes uniqueness. It does not mean one, so that we may start counting, two, three, and so on. This attribute removes the possibility of numbering. In a negative sentence it is translated as "no one" or "nobody". They say: "No one came to me.' It negates coming of one, two or more. Allah says: And if one of the idolaters seek protection from you, grant him protection... (9:6). The 'one' here encompasses one, two and group; no number is out of its circle. Also He says: ...or one of you come from the privy... (5:6). Here too 'one' covers all numbers endlessly. The word One or Unique in the first verse (of the chapter of "The Unity") is used in a positive sentence. There is no negation, nor is it qualified with any adjective or genitive construction; and it connotes that in His essence Allah is such as no like unto Him can even be imagined - be it one or more. Therefore, regardless of its condition in actuality, it is impossible even to imagine it properly. Allah has gone ahead, mentioning the attribute of as-samad: It means something solid, not hollow. (That is why it is translated as the One on Whom all depend and Who does not depend on anything.) Then it says: "He begets not", followed by, "nor is He begotten", and finally comes: And none is like unto Him. The last three attributes negate such factors that impose some limits and isolation. This is the reason why the attributes imagined or invented by the creatures in respect of Allah cannot be applied to Him properly. Allah says: Glory be to Allah(for freedom) from what they describe; except the servants of Allah, freed (from sins) (37:159-60); ...they do not comprehend Him in knowledge (20:110). The fact is that the attributes of perfection that we use for Allah are limited attributes, and far be it from His glory to be subject to limitation and restriction. This was the idea which the Prophet (s.a.w.) expressed in his famous words: "I do not count Your praise, You are as You have praised Yourself." This meaning of unity removes the idea of the Christian trinity. They are Unitarians and at the same time are Trinitarians. But the unity they believe in is the numerical unity, which does not negate numerousness from other sides. They say: There are three persons (the Father, the Son, the Holy Ghost) (or say: the self, the knowledge, the life), yet they are one, like: A living learned man; he is one, yet he is three because there is man, life, and knowledge. But the Qur'anic teaching rebuts this idea, because it affirms such a unity, which leaves no room for a supposition of any type of multitude, numerousness, or distinction either in His person or His attributes. Whatever attribute is supposed for Him is exactly the other attribute, because there is no limit or boundary here. Allah's person is exactly His attribute; and each attribute supposed for Him is His other attribute. May He be exalted above what they associate with Him and Glory be to Him from what they ascribe to Him. This is the reason that the verses that describe Him as the Subduer first ascribe to Him the attribute of Oneness and then mentions His subduing. It shows that His unity does not leave any room to anyone even to imagine His second who could be similar to Him in any way, not to speak of that second's actual existence. Allah says:... are sundry lords better or Allah the One, the Subduer? You do not worship besides Him but names which you have named, you and your fathers;...(12:39-40). In this speech, Yusuf (a.s.) ascribes to Allah the unity, which has subdued every imaginary partner, and this subduing does leave nothing to any other supposed god except name. Also He says:... Or have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: "Allah is the Creator of all things, and He is the One, the Subduer" (13:16); ...To whom belongs the Kingdom this day? To Allah, the One, the Subduer (40:16). It is because His unrestricted kingdom does not leave any other supposed owner without turning him and his possession into His hand as His possession. Also He says: ...and there is no god but Allah, the One, the Subduer (38:65); If Allah had intended to take a son to Himself, He would surely have chosen those He pleases from what He has created. Glory be to Him: He is Allah, the One, the Subduer(39:4). Thus, you see that in all these verses, His Oneness precedes His attribute of subduing.
  10. nothing? why don't you get off your high horse and take what I said as advice instead of an order.. there's no reason to name-call is all I meant, if you don't want to show the same respect you have been shown then it shows what kind of person you are and what your motives even are in this chat forums
  11. I don't think name calling is necessary, everyone has been absolutely respectful towards you so I suggest you show the same courtesy
  12. Thanks, Would you explain this verse to me if you could
  13. Salam, are you implying this to be about Jesus (as)?
  14. Mark 13:20-25 20 “If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. 21 At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘Look, there he is!’ do not believe it. 22 For false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, even the elect. 23 So be on your guard; I have told you everything ahead of time. 24 “But in those days, following that distress, “‘the sun will be darkened, and the moon will not give its light; 25 the stars will fall from the sky, and the heavenly bodies will be shaken.’[c] Maybe this could help with what we are calling the 'elect' or 'chosen, Also, who are the predestined group, and who are the non-predestined group?
  15. is it possible if u can explain this verse a little more
  16. " The shia are probably the biggest problem the muslim Ummah is facing right now " what the
  17. 11 years on... i love these randomly revived threads... look at the date buddy! haha it wouldn't hurt to read Sayed allama tabatabai's exegesis on this exact verse in tafsir al mizan
  18. Was muawiyah a good person If yes, type yes If no, type no
  19. Very interesting indeed... you've definitely come to the right place. You should feel pretty comfy in our Islam/Christianity/Judaism section as we have a pretty decent amount of christian members on this forums too! @Aabiss_Shakari definitely explained the most integral part of your journey; it all really depends on you. I can help you with some questions if you'd like to PM me (or you could ask on this thread) My one advice is that although faith is very important, logic and reasoning is very vital in order you fully appreciate what one's religion has to offer.
  20. @Abu_Rumaysah relax homeboy, 1. eat a snickers 2. the amount of time and effort you spent trying to defend muawiya's position is beyond my understanding. He was just a bad guy man, why can't you see this (most of the sunni friends I know wholeheartedly agreed of Muawiya being in the wrong; under no circumstance can he ever be seen in the right.).. however maybe I don't see your point of view just yet, so: Do you believe Muawiya to be a bad person? Whether or not he was kafir, do you believe he was in the wrong or in the right? Did you eat your snickers?
  21. So Jesus was a prophet! proph·et ˈpräfət/ noun 1. a person regarded as an inspired teacher or proclaimer of the will of God.
  22. Wow thanks! I've never forgot to cite a bible verse before.. glad you got to it! and @Haydar Husayn, good point.
  23. Salam I would like to see how the general Shia and Christian members on this site would view this excerpt: John the Baptist Says That He Is Not the Messiah 19 The Jewish leaders in Jerusalem sent priests and Levites to ask John who he was. John spoke the truth to them. 20 He did not try to hide the truth. He spoke to them openly. He said, “I am not the Messiah.” 21 They asked him, “Then who are you? Are you Elijah?” He said, “I am not.” “Are you the Prophet we’ve been expecting?” they asked. “No,” he answered. 22 They asked one last time, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?” 23 John replied, using the words of Isaiah the prophet. John said, “I’m the messenger who is calling out in the desert, ‘Make the way for the Lord straight.’ ” (Isaiah 40:3) 24 The Pharisees who had been sent 25 asked him, “If you are not the Messiah, why are you baptizing people? Why are you doing that if you aren’t Elijah or the Prophet we’ve been expecting?” 26 “I baptize people with water,” John replied. “But someone is standing among you whom you do not know. 27 He is the one who comes after me. I am not good enough to untie his sandals.” I highlighted key points that I think could be interpreted different ways. It seems under first look that during this questioning, it would be valid to state that Prophet Jesus (as) is not an answer since he was negated with the statement " I am not the Messiah." (What I mean is that because John stated openly initially that he is not the messiah, they began to question him under prophecies given to them from before about who else he can be who is not the messiah. Questions I have are: 1. Why did the Jewish leaders expect Elijah? 2. why did the Jewish leaders expect a prophet who was not the Messiah? mes·si·ah məˈsīə/ noun 1. the promised deliverer of the Jewish nation prophesied in the Hebrew Bible I would like to believe that this could be a prophecy in favour of Prophet Muhammed (pbuh) however taking things out of context is definitely my strong suit. Any form of reply can suffice as I would like to see what kind of discussion we can facilitate from this to increase knowledge to the Shia about biblical scripture.
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