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In the Name of God بسم الله


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  1. Muhammad b. Yahya from Ahmad b. Muhammad from al-Husayn b. Sa`eed from Hamad b. `Isa from al-Husayn b. al-Mukhtar from al-Harith b. al-Mughira from Humran b. A`yan. He said: Abu Ja`far عليه السلام said that `Ali عليه السلام was a muhaddath, so I went to my companions and said: I have come with strange news. They said: And what is it? So I said: I heard Abu Ja`far عليه السلام say that `Ali عليه السلام was amuhaddath. They then said: What did you do? Would that you had asked him about who would speak to him (I.e. `Ali). So I returned to him and said: I have narrated to my companions what you had narrated to me, and they said, “What did you do? Would that you had asked him who would speak to him”. So he told me: An angel would speak to him. I said: Are you saying he was a Prophet? He said, while gesturing with his finger like this (I.e. in the negative): Rather, he was like the companion of Sulayman, or like the companion of Musa, or like Dhul Qarnayn, or what has been said to you: Among you is one similar to him (I.e. similar to Dhul Qarnayn). (al-Kafi, Volume 1, hadith 707) Sa`ad b. `Abd Allāh[6] narrated from Aḥmad b. Muḥammad b. `Īsa from `Alī b. al-Nu`mān from Hārūn b. Khārijah from Abī Baṣīr[ from Abī Ja`far (عليه السلام) said, “Dhu’l Qarnayn was not a Prophet, but he was a righteous slave, he loved Allāh, and Allāh loved him. He was an adviser of Allāh, and Allāh advised him. He commanded his people to taqwa of Allāh, and they hit him on the (side) of his head, and he disappeared from them for a time, then he returned to them and they hit him on his other (side) of his head, and there is among you who is upon his sunnah (tradition)”
  2. اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ
  3. Several of our companions from Ahmad b. Muhammad from Ahmad b. Muhammad b. Abi Nasr from Tha`laba b. Maymun from Zurara. He said: I asked Abu Ja`far عليه السلام about the saying of Allah: “He was a messenger, a Prophet” (19:51) – what is a messenger and what is a Prophet? He said: The Prophet is one who sees [revelation] in his dreams and hears the voice, but does not witness the angel. And the messenger is one who hears the voice, sees [revelation] in the dreams, and witnesses the angel. I said: What is the position of the Imam? He said: He hears the voice, and does not see nor witness the angel. Then he recited this verse: “Never have We sent a messenger nor a Prophet nor a muhaddath (I.e. one receives implicit inspiration) [but when He recited the message, Satan proposed opposition in respect of that which he recited thereof…]” (22:52) (al-Kafi, Volume 1, hadith 434)
  4. "After seeing you, the first thing I said was Mashallah. The next was Inshallah!"
  5. “The much occupied man has no time for wantonness, and it is an obvious commonplace that the evils of leisure can be shaken off by hard work.” —Seneca the Younger, Epistulae Morales ad Lucilium
  6. إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {2} [Shakir 8:2] Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.
  7. All the Muslims are not equal in their belief. This is quite evident from this extract "Qur’an: Our Lord! And make us both submissive to thee and (raise) from our offspring a group submitting to Thee.The words translated here as submissive and submitting are Muslim (مُسْلِم) and its feminine muslimah (مُسْلِمَة), respectively. Obviously, the definition of Islam, with which we are familiar, and which comes to our minds as soon as we hear the word, Islam, is just the elementary grade of servitude; it distinguishes a professed convert from the one who openly rejects the faith. This elemen­tary Islam means professing the matters of faith and doing necessary deeds, no matter whether it is done with true belief or hypo-critically. Now, Ibrahim ((عليه السلام).) was a Prophet, a messenger and one of the five ulu 'l-'azm apostles, who gave us the upright faith. It is unthinkable that such a great Prophet had not attained, at the time when he was praying, this most elementary grade of Islam. Likewise, his son, Isma'il ((عليه السلام).), was a messenger of Allah and had been offered as sacrifice in His way. Can it be said that they had got that much Islam but were unaware of it? Or that, although they were aware of having attained to that Islam but wanted to continue on it? Just look at the context of the prayer: Those who prayed were so near to Allah; they were praying while build­ing His Sacred House; they knew whom they were praying to, and who He was and how great His splendour is. Could they, in that position, ask for such a trivial grade from the Lord Almighty? Moreover, this grade of Islam is among those things which are within the power of man himself; and that is why man can be ordered to accept it; as Allah says: When his Lord said to him: “Be a Muslim”, he said: “I submit myself to the Lord of the worlds” (2:131). Obviously, such a quality or action cannot be attributed to Allah; likewise, it is meaningless to ask from Allah to do a work which has been placed within the power of the man himself. (Of course, it may be done if there is some special condition which makes Divine interference justifiable.) Therefore, the Islam they had asked for was not that Islam whose definition we are familiar with. Islam has many grades, as may be see in the verse quoted above: When his Lord said to him (I.e., Ibrahim): “Be a Muslim”, he said: “I submit myself to the Lord of the worlds” (2:131). Ibrahim ((عليه السلام).) was ordered to be a Muslim at a time when he was already a Muslim. Clearly, the Islam which he was told to attain was other than the Islam he had already attained. There are many such examples in the Qur'an. This sublime grade of Islam - which we shall explain in detail later on - means total servitude, unconditional surrender of all a servant has got to his Master. " (Tafseer Al Mizan)
  8. al-Kafi, Usool al-Kafi volume 1, Book about People with Divine Authority, Chapter 8, hadeeth number 11: Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja'far ibn Bashir from Abu Salama who has said the following: “I heard Imam Abu ‘Abd Allah say, ‘We are the ones obedience to whom is obligatory by the commands of Allah. People have no other choice except to recognize us. They will not be excused for not recognizing us. Those who recognize us are the true believers and those who refuse to acknowledge our Divine Authority are unbelievers. Those who do not recognize us and do not reject us are straying and lost until they return to guidance and affirm the fact that Allah has made obedience to us obligatory. However, if they die in their straying condition Allah will deal with them the way He would will.’”
  9. The prejudice is sickening, the people of my country are so hypocritical. When Muslims in New Zealand are atttacked the entire Pakistan stands united, condemning, grieving and what not. But when Shia Muslims are killed, people turn a blind eye to it. As if, their lives are inferior. Just because they don't have the same beliefs as them they deserve to be killed? 

    1. starlight


      Shias have always been oppressed.I have always been saying that we need to be more united instead of focusing on the minor fiqhi differences. Instead of expecting support from outside, we need to be strong from within.

  10. Very nicely explained. And different from the explanations that we usually come across.
  11. يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا ۖ وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُور O men! surely the promise of Allah is true, therefore let not the life of this world deceive you, and let not the archdeceiver deceive you respecting Allah.
  12. It has been said, ‘time heals all wounds.’ I do not agree. The wounds remain. In time, the mind, protecting its sanity, covers them with scar tissue and the pain lessens. But it is never gone." ~ Rose Kennedy Time doesn't heal, it makes us accept. We come to terms with what we can't change. When you loose a loved one, the pain of loosing them never goes away. It's just as it was the day you lost them. "The holes in your life are permanent. You have to grow around them, like tree roots around concrete; you mould yourself through the gaps." Paula Hawkins Time can not fill the holes, they remain.
  13. “It is the greatest of all mistakes to do nothing because you can only do little.” —Sydney Smith, Elementary Sketches of Moral Philosophy
  14. Imam `Ali (peace be upon him) said: “When a person stands up for prayers, Iblis approaches him and looks at him with envy and jealousy, as he sees the Mercy of Allah encompassing the person.” Biharul Anwar, Volume 82, Page 207
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