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In the Name of God بسم الله


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  1. There is also a third type of (tawatur) which is called tawatur ijmaali (تواتر اجمالی). For example there are many hadiths which speaks of the bravery of Imam Ali (as) in various situations. From all these ahadith we become certain that Imam Ali (as) was a very brave man. Therefore, if a hadith has been narrated through various chains (so much so that we become certain they can not all be forged hadiths due to being narrated through too many people) with the same words, it is called mutawatir in words (متواتر لفظی). If it has been narrated so but with variation in words (yet referring to the same meaning), that is called mutawatir in meaning (متواتر معنوی). And when through different ahadith regarding different issues we come to a certain conclusion that is called non-specific mutawatir (متواتر اجمالی). http://en.wikishia.net/view/Tawatur
  2. يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّـهَ إِنَّ اللَّـهَ خَبِيرٌ بِمَا تَعْمَلُونَ وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّـهَ فَأَنسَاهُمْ أَنفُسَهُمْ أُولَـٰئِكَ هُمُ الْفَاسِقُونَ. (59:17) O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow - and fear Allah. Indeed, Allah is Acquainted with what you do. And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient
  3. Of course to have a better and deeper understanding of the Quran we have to turn to the houshold of the Prophet (PBUH). This is the advice of the Prophet (PBUH) himself i.e. he said whoever wants to be safe from going astray should follow the Quran and my household. The Quran itself tells us that some verses of the Quran are alligorical and not everyone can understand them: هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّـهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.(3:7) The very fact that there are different undertandings of the verses of the Quran shows that we are in need of the firmly rooted in knowledge to refer to when there is disagreement over the meaning of a verse. Thus how can we claim that the book of God is sufficient for us? At the time of the Prophet (PBUH) he was the interpreter of the Quran: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ and We have revealed to you the Reminder that you may make clear to men what has been revealed to them(16:44) After the Prophet (PBUH) this duty was passed down to his true successors. If the book of God was sufficient there was no need for appointment of the Prophet (PBUH) as the interpreter of the Quran.
  4. In spite of great advancements in technology and science man has not yet acquired the inner tranquility and still feels something's missing. God says in order to achieve that tranquility and calmness one should return to God: أَلَا بِذِكْرِ اللَّـهِ تَطْمَئِنُّ الْقُلُوبُ Unquestionably, by the remembrance of Allah hearts are assured.(Al-Ra'd:28) The Quran is the speech of God to man and brings peace to his heart: يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.(Yunus:57)
  5. وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ And We have certainly made the Qur'an easy for remembrance, so is there any who will remember? (Al-Qamar, 17)
  6. قُل لِّعِبَادِيَ الَّذِينَ آمَنُوا يُقِيمُوا الصَّلَاةَ وَيُنفِقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خِلَالٌ. [O Muhammad], tell My servants who have believed to establish prayer and spend from what We have provided them, secretly and publicly, before a Day comes in which there will be no exchange, nor any friendships. (Ibrahim, 31)
  7. That's right. For intercession to take place there are several conditions. One of them is that there should be a harmony between the intercessor and the one on behalf of whom is being interceded. As long as the sinner feels no shame in disobeying God and does not try to repent and compensate for his wrong doings he will not be eligible for being interceded on his behalf. Anyone studying about intercession will find that: 1- The act of intercession will take place only if God permits it: "Who is it that can intercede with Him except by His permission"?[1] 2- It has several conditions for example it is only for those with whom God is pleased: "and they cannot intercede except on behalf of one whom He approves".[2] 3- The intercessors will not intercede on behalf on one who is careless of God's rules, for example one who does not attach importance to prayers. Imam Sadiq (as) in his deathbed said:" Anyone who belittles prayers will not be included in our intercession ".[3] 4- It does not guarantee the redemption of any specific person. Thus no one can rest assured that he will be saved through intercession but he is always in a state of hope and fear. He is neither so fearful resulting in disappointment and nor such hopeful resulting in negligence and carelessness. 5- The time and place of intercession is not known, whether it will be in the purgatory world or on the Day of Judgment. It must be added that on the day of resurrection man should go through many stages each of which may take very long time. Imam Sadiq (as) said: "There are fifty stages for the Day of Judgment; each lasting for one thousand years".[4] Footnotes: [1] 2:255, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ. [2] 21:28, وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ. [3] Kafi, Vol. 3, p. 270, إِنَّهُ لَا يَنَالُ شَفَاعَتَنَا مَنِ‏ اسْتَخَفَ‏ بِالصَّلَاة [4] Kafi, Vol. 8, p. 143, فَإِنَّ لِلْقِيَامَةِ خَمْسِينَ‏ مَوْقِفاً كُلُّ مَوْقِفٍ مِقْدَارُهُ أَلْفُ سَنَة.
  8. The ahadith and the verses of the Quran on this issue are of two types. Some of them frightening us of disobeying God and some of them giving us hope. And this is the goal, I mean a believer should be in a state between fear and hope, not so much fearful leading to hopelessness and not so much hopeful resulting in carelessness about what s/he does. But overall the mercy of God is greater than his wrath and hopelessness is a great sin itself. Of course we should try our best to purify our souls and do good deeds for our next life.
  9. مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ صَالِحِ بْنِ رَزِينٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ:كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ إِلَّا ثَلَاثَةَ أَعْيُنٍ عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ أَوْ عَيْنٌ سَهِرَتْ فِي طَاعَةِ اللَّهِ أَوْ عَيْنٌ بَكَتْ فِي جَوْفِ اللَّيْلِ مِنْ خَشْيَةِ اللَّه.‏ Every eye will be crying on the Day of Judgment except for three eyes: the eye which refrained from looking at what God had forbidden (looking at), the eye which stayed awake at night in worshipping God, and the one which shed tears at night because of fear of God. البحار 93/ 333- 332 و الوسائل 11/ 179
  10. To prove the evolution theory and turn it from a mere theory into a scientific and decisive law, there is a need for rational proof or else the theory must be proved through experiments and sense and there is not a third way. However, there is no room for any rational and philosophical reasons to be presented in connection with evolution, not to mention the fact that experiment does not have access to things which existed millions of years ago. What we feel through the senses and experimentation are superficial changes which take place as "mutations" in animals and plants. For example, a sheep is born to a generation of sheep whose wool is quite different from the wool of ordinary sheep i.e. it's wool is more delicate and softer. That change is the cause of the birth of a generation of sheep called "Merinos Sheep". That is because of the wool. Perhaps, some animals have different eye colors or finger or skin and the likes due to mutation but no one has seen mutation in a metamorphic way in the sense that substantial change may have occurred with the main organs of animal or that a species may have ended up becoming a completely variant form of animal. Therefore, we can simply guess that the accumulation of mutations might one day lead to a metamorphic change and result in a variant form such as a reptile becoming a bird but this is never a decisive guess and it is only a conjecture because we have never encountered such mutations in the concrete external world. We conclude from the foregoing explanation that the proponents of evolution cannot take this theory farther than a simple theory. It is for the same reason that those discussing this issue continues to term it as a theory, not as an established law or principle. It appears from the outward meaning of the verses of the Quran about creation of Adam that he was first made of mud. After completion of his body, soul was blown into it whereupon all angels except Iblis prostrated themselves in front of him. The Quran's explanation in this regard shows that there had not been other genre or kinds of animals in between the creation of man and his present form.
  11. In addition to the fact that the only main source for this hadith is the book of Ibn Shahr Ashub thus casting doubt on the authenticity of it, but even if we assume that this hadith is reliable it could be justified by paying attention to a point mentioned in the very same hadith i.e. that the Prophet (PBUH) did it before he went to bed. This indicates that Lady Fatimah (as) at that time was still a kid in the house of his father before she got married.
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