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In the Name of God بسم الله

SyedOfBarha

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  1. Another book with the same title "al-fitan wa-l-malahim" was written by Ali b. Musa Ibn Tawus (d. 1265 AD). It was republished in Najaf (1948) and in Beirut (1988). http://en.wikishia.net/view/List_of_Works_by_al-Sayyid_b._Tawus The book by Nu'aym b. Hammad al Marwazi (d. 842 AD), however, is considered the most important collection of apocalyptic traditions. There are at least three modern editions of Hammad's book: Kitab al-fitan wa-l-malahim, ed. Majdi b. Mansur b. Sayyid al-Shura, Beirut 1997 Kitab al-fitan. Ed. Suhayl Zakkar. Beirut, 1993 The Book of Tribulations: The Syrian Muslim Apocalyptic Tradition. An Annotated Translation by David Cook, 2017 David Cook relies mostly on Suhayl Zakkar's edition. Not sure if Cook includes the original Arabic text. Which "al-fitan wa-l-malahim" is Molana Sadiq referring to? One is by a Shia and the other by a non-Shia. Both books are ancient compilations, thus a reference to "antenna" in either of them would be incredible indeed. Perhaps someone in contact with Molana Sadiq could inquire?
  2. Well-respected and famous Pakistani Shiah alim Molana Sadiq Hasan had delivered several speeches on the topic of the Signs of Zuhur of the 12th Imam (عليه السلام). He often quotes a prophecy by Imam Ali (عليه السلام) narrated to Kymayl ibn Ziyad (رضي الله عنه) that a device known as "antenna" would appear on top of houses at the end of times. According to Molana Sadiq, this hadis had the ulema bewildered for centuries as no such word existed in the Arabic language. Until of course the invention of the antenna. In the speech linked below, at 4:22 Molana sahab says the hadis is contained in the book Kitab al-Malahim wa Fitan - کتاب الملاحم والفتن. Anyone have knowledge of this book? Is it the book attributed to Nu'aym bin Hammad? I have heard this hadis several times and it has been mentioned here on shiachat, but no one could point to the source. Now we have a potential source is known, could someone with access to the book kindly help us look up the hadis can confirm or deny its existence in the source?
  3. The Imam (عليه السلام) benefits the community even while concealed, just as the sun benefits us even while it's hidden behind clouds. Everyone's heard this argument. Additionally, the Imam (عليه السلام) guides the ulema who guide us. He (عليه السلام) is known to guide lay followers as well directly. Additionally, the world cannot be without a Hujjat. That condition is satisfied in Ghaiybat. The Prophet (saww) appointed an Imam and Hujjat who would succeed him who would safeguard the religion from enemies and would guide the delivers. The 12th Imam (عليه السلام) still performs that role from Ghaiybat.
  4. Sure, but it's one thing to be a member of Ahlul Bayt (عليه السلام) and another to actively assert their political rights (wilayah included) over the rights of their opponents. In fact the wiki page you shared says that Ziad (رضي الله عنه) practiced taqaiyya. Are the Saudis forging these rock inscriptions, thousands as they are in number? I seriously doubt that. The inscriptions have been studied by independent Western experts, using techniques of textual analysis, as well as other techniques such as examination of the coloration of the inscriptions. Saudi forgery experts cannot deceive so many academic experts who have been involved in studying these inscriptions. What you say about Saudis destroying archeological sites related to the Ahlul Bayt (عليه السلام) is true and undisputed. Could they be destroying rock inscriptions that exalt the status and rights of the Ahlul Bayt (عليه السلام)? Quite possible. But just because this particular inscription does not include a durood or salawat on Ahul Bayt (عليه السلام), though surprising to an extent, doesn't prove it's forged. It in fact begs a question: when do we see the first documented (written) evidence of durrood including mention of Ahlul Bayt (عليه السلام)? Perhaps Shia-style durrod was not as common back then in written texts as we might assume?
  5. Hello, thanks for posting this famous document. It has been studied by modern scholars of Arabic and been shown to be a forgery. The rock inscriptions on the other hand have passed scrutiny. The following analysis of this letter was published recently by the recognized expert Marijn van Putten who is an Historical Linguist working on Quranic Arabic and the linguistic history of Arabic at Leiden University. The analysis shows how the study of historical texts (philology) is used by modern scholars to sift out forgeries from authentic documents.
  6. I should add, these inscriptions have been studied by experts. A couple of links where you can pursue this topic: "Almaghthawi and his colleagues have found thousands of rock inscriptions in the Hejaz, especially around Medina, that appear to be from the first and second centuries of the Hijra (622-815 AD). These epigraphic witnesses to early Islam promise a revolution in our understanding of the subject." https://www.juancole.com/2019/02/archeological-evidence-kaaba.html https://www.Islamic-awareness.org/history/Islam/inscriptions/haram1
  7. Salam, are you saying that the handwriting of this inscription looks very similar to modern Arabic writing? An expert in textual analysis (philology) would have to weigh in and tell us if this is a forgery. Point is that thousands of such inscriptions have been found in and around the holy cities of Mecca and Medina. Are they all forgeries? Why would someone chose to forge an inscription for Zaid bin Hasan's (عليه السلام)? Perhaps taqaiyya could be a reason for not openly acknowledging the status of Ahulul Bayt (عليه السلام).
  8. The study of rock inscriptions near Makka and Medina is shedding new light on the early history of Islam. A Saudi archeologist who is documenting these ancient rock inscriptions recently reported a few inscriptions produced by the hand of Imam Hasan's (عليه السلام) son Zaid (رضي الله عنه). Video: https://video.twimg.com/ext_tw_video/1104121236895031296/pu/vid/720x720/tOdWHAvCT9Bi-z58.mp4 To my knowledge, of the few thousand inscriptions found thus far dating back to the early years of Islam, this is the only one in the hand writing of a member of the Ahlul-Bayt (عليه السلام).
  9. Seems contradictory to say that sin is unavoidable but those born of God can avoid it. Aren't we all born of God, I.e., his creatures? After reading all the replies, I'm left with the conclusion that people are thoroughly confused about his topic. My own conclusions at this point are : that sin can be avoided, repentance is needed in every state of one's journey towards purification and God wariness. God prefers we avoid sin. In no way does he want us to persist in sinning (even if we are repenting excessively). Lapses and mistakes are possible, but reverting back to avoidance is a must.
  10. Imam Ja’far Sadiq ((عليه السلام).) said, “Isa bin Maryam ((عليه السلام).) passed by a community. He asked them, ‘Why are you people crying?’ They replied, ‘We are crying over our sins’. He remarked, ‘If they give up these sins they would be forgiven’.” Sawab ul Aamal by Shiekh Sadooq.
  11. What then is the intended message of the hadis? It contains a binary choice between two states: "If you stay away from sin completely, you will be wiped out. If you sin and repent, you will be saved." Goes without saying that besides a Masoom, none can be completely sinless (in all its inner and outer senses). The Hadis is assuming, however, perhaps for argument's sake, that sinlessness is possible. The great ulema and urafa have attained high states of taqwa. Some would say they even attained sinlessness in its basic, apparent sense, I.e., not violating any legal precepts. It's entirely debatable but see Imam as-Sadiq's (عليه السلام) hadis about categories of servants, quoted here previously. At one level, the hadis' sole intent seems to be to stress the importance and the highly preferential status of repentance. On the hand, it can be taken to mean "carry on" so long as you repent. Far from me to pass a ruling on its authenticity. Allah knows best.
  12. Agreed. Referring back to Imam as-Sadiq's (عليه السلام) hadis I quoted above:
  13. That's a nice and simple way of stating it. Though I'm not sure about the order of things. I would arrange it as follows, using ">" to mean "greater than" :- (1) Not sinning & repenting > (2) Not sinning & Not repenting > (3) Sinning & repenting > (4) Sinning & Not repenting. (1) and (2) are the most dangerous states according to the hadis in question, because:
  14. My position is still the same. I'm trying to get a straight answer to the question which naturally arises when one reads the Hadis I posted, I.e,. is a sinner who avoids sin by practicing self-control inferior to a sinner who repeatedly sins yet repents? Of course the first sinner would repent for his past sins, but ultimately he's reaching a point where is is committing fewer sin, whereas the other one is not avoiding sin, but is simply repenting. If I make a vow today to give up a major sin and avoid that sin for the rest of my life, would God favor someone (over me) who indulges in that same sin but keeps repenting over it? Not what is if I avoid all major sins, then what? Should I expect to be wiped out?
  15. It means to attain a state where one is progressively committing fewer and fewer sins until such state where they are completely or very nearly avoiding Major and Minor sins. Is a person who struggles along this path to reach the end state (yes, starting from a "filthy" state) less beloved to Allah than one who sins, repents but reverts back to sinning?
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