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In the Name of God بسم الله

Fuming

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  1. Muhammad ibn Ali Majiluyih - may God be pleased with him - narrated that his uncle Muhammad ibn Abil-Qasim quoted Muhammad ibn Ali al-Qurashi al-Kufy, on the authority of Abu Zyad Muhammad ibn Zyad al-Basry, on the authority of Abdullah ibn Abdul Rahman al-Madani, on the authority of Sabit ibn Abi Sofayat al-Somali, on the authority of Soor ibn Sa’id, on the authority of his father Sa’id ibn Alaqat, “I heard the Commander of the Faithful Imam Ali (a) say, ‘The following deeds are all causes of poverty: • Not dusting off the spider webs from the walls of the house; (It's not recommended to do it after maghribh as per other hadith it causes poverty if done after maghribh since the other creatures as well glorify and worship Allah (عزّ وجلّ)) • Peeing in the bath; • eating food before purification of the body after intercourse; • Associating with people who always waste their time with vain talk; • Combing hair while standing up; • Not taking the trash out of the house; • False swearing; • fornication; • Greed; • Sleeping between the evening and the night prayer; • Sleeping before sunset; • Becoming a liar; • Listening to music; • Chiding away a poor man who remembers God at night; • Improper spending; and cutting off relations from relatives.’ Imam Ali (a) then said, ‘Do you want me to tell you what will increase your share of daily bread?’ The people said, ‘O Commander of the Faithful! Yes.’ He (a) said, ‘The following deeds will increase your share of daily bread: • Saying your noon and afternoon, or evening and night prayers one right after the other; • Saying some supplications after the night and morning prayer; • Visiting the relatives; • Sweeping the entrance of the house; • Sympathizing with your believing brothers; • Getting up early in the morning and going out to work to earn the daily bread; • Asking God for forgiveness; • Being trustworthy; • Saying what is right; • Going to pray when the call to prayer is announced; • Not talking in the toilet; • Not being greedy; • Being grateful to the Owner of the blessings; • Avoiding false swearing; • Making ablution before eating; • Eating what might fall off of the table-cloth. In addition, God the Almighty will fend off seventy types of calamities from whoever praises God thirty times each day - the simplest of which being poverty." Reference:- Al Khisaal, Shaykh Sadooq.
  2. https://hubeali.com/books/English-Books/Al-ImamaWalTabsira.pdf
  3. And it was not for a soul that it should be dying except by the Permission of Allah, being an Ordained term [3:145] And the Exalted Said: They are saying, ‘If there was something for us from the matter, we would not have been killed over here’. Say: ‘Had you remained in your houses, those upon whom being killed was Ordained would have gone forth to their spots of death [3:154] (Surah) Al Anaam: He is Who Created you from clay, then He Ordained a term; and there is a Specified term with Him; then (how come) you are doubting [6:2] (Surah) Al A’raaf: And for every community there is a term. So, when their term comes, they can neither delay it for a moment, nor can they bring it forward [7:34] (Surah) Yunus: For every community there is a term, and when their term comes, so they would not be able to delay it for a moment, nor bring it forward’ [10:49] (Surah) Al Hijr: And We did not Destroy a town except and for it is a known Ordainment [15:4] No community can precede its term nor can they delay themselves (from it) [15:5] (Surah) Al Nahl: And if Allah were to Seize people due to their injustices, He would not Leave upon it from a single creature, but He Respites them to a Specified term. So, when their term comes, they will neither be delaying it nor will they be bringing it forward [16:61] (Surah) Maryam: Therefore, do not be hasty against them, but rather We only Number out a number to them [19:84] (Surah) Ta Ha: And if a Word had not preceded from your Lord and a specified term, [20:129] (Surah) Al Ankabout: And had a specified term not been appointed for them, the Punishment would have come to them. And it will come to them suddenly while they do not perceive [29:53] (Surah) FAtir: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. Surely, that is easy upon Allah [35:11] (Surah) Al Shura: And, had not a Word preceded from your Lord to a specified term, it would have been Decided between them. [42:14] (Surah) Al Munafiqeen: And Allah never Respites a soul when its term comes [63:11] (Surah) Nuh: and Delay you to a specified term. Surely, a term of Allah when it comes, cannot be delayed, if only you knew [71:4] My father, from Al Nazar, from Al Halby, from Ibn Muskan, ‘From Abu Abdullah Imam Ja'far Al-Saadiq (asws) having said: ‘The Ordained term, it is the inevitable which Allah (سُبْحَانَهُ وَ تَعَالَى) Ordains and Necessitates it, and the Specified (term), it is in which there could be the change of Decision. He (سُبْحَانَهُ وَ تَعَالَى) Brings forward whatever He (سُبْحَانَهُ وَ تَعَالَى) Desires, and Delays whatever He (سُبْحَانَهُ وَ تَعَالَى) Desires; and the Inevitable (term), there isn’t any bringing forward in it nor delaying’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 1 Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Yahya Al Halby, from Haroun Bin Kharjat, from Abu Baseer, ‘From Abu Ja’far Imam Muhammad Al Baaqir (asws) regarding the Words of Allah (سُبْحَانَهُ وَ تَعَالَى): And Allah never Respites a soul when its term comes [63:11]. He (Imam) said: ‘There is a Book of Suspended (matters) in the Presence of Allah (سُبْحَانَهُ وَ تَعَالَى). He (سُبْحَانَهُ وَ تَعَالَى) Brings forward from it whatever He (سُبْحَانَهُ وَ تَعَالَى) Desires and Delays. So, whenever it would be the Night of Pre-determination, it is Revealed everything which would be happening up to its like (next year), and these are His Words: And Allah never Respites a soul when its term comes [63:11]. When it is Revealed and Written in the Book of the skies, it is which cannot be delayed’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 2 From Mas’ada Bin Sadaqa, ‘From Abu Abdullah Imam Ja'far Al-Saadiq (asws) regarding the Words of the Exalted : then He Ordained a term; and there is a Specified term with Him [6:2]. He (Imam) said: ‘The terms which are unspecified are suspended. He (سُبْحَانَهُ وَ تَعَالَى) Brings forward from it what He (سُبْحَانَهُ وَ تَعَالَى) Desires and Delays from it what He (سُبْحَانَهُ وَ تَعَالَى) Desires. As for the specified term, so it is which Revealed from what He (سُبْحَانَهُ وَ تَعَالَى) Wants to be happening from a Night of Pre-determination to it’s like the next year, and these are the Words of Allah (سُبْحَانَهُ وَ تَعَالَى): So, when their term comes, they will neither be delaying it nor will they be bringing it forward [16:61]’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 3 Al Gazairy, from Al Tal’akbay, from Muhammad Bin Hamam, from Muhammad Bin Ali Bin Al Husayn Al Hamdny, from Muhammad Bin Khalid al Barqy, from Muhammad Bin Sinan, from Al Mufazzal, ‘From Abu Abdullah Imam Ja'far Al-Saadiq (a) having said: ‘Allah the Exalted did not Make a term to be for the Momin (Believer) regarding the death. He (سُبْحَانَهُ وَ تَعَالَى) Makes him remain for as long as he loves to remain. Then when He (سُبْحَانَهُ وَ تَعَالَى) Knows that he would be indulging in what therein would be ruination of his Religion, the Exalted Captures him to Him Forcefully’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 5 Muhammad Bin Hamam said, ‘I mentioned this Hadeeth to Ahmad Bin Ali Bin Hamza, a slave of Al Talabiyeen – and he was a reported of the Hadeeth, and it was narrated to me from Al Husayn Bin Asad Al Tafawy, from Muhammad Bin Al Qasim, from Fazeyl Bin Yasar, from a man, ‘From Abu Abdullah (a) having said: ‘One who are dying due to the sins is more than the ones dying due to the (end of) terms, and the ones who live (longer) due to the good deeds is more than the ones who live due to the (allocated) life spans’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 6 Al Nahj (Al Balagah) – ‘Imam Ali (asws) said: ‘With every human being there are two Angels protecting him, so when the Pre-determination comes, they leave him with it, and that the term is a shield protecting him’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 8 From Humran who said, ‘I asked Abu Abdullah Imam Ja'far Al-Saadiq (asws) about the Words of Allah: then He Ordained a term; and there is a Specified term with Him [6:2]. He (Imam) said: ‘There is a suspended term. Allah (سُبْحَانَهُ وَ تَعَالَى) Does whatever He Desires, and there is an inevitable term’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 9 From Al Husayn Bin Zayd, ‘From Imam Ja’far (asws) Bin Muhammad (asws), from his father having said: ‘Rasool-Allah (saws) said: ‘If the person helps his relatives, and there does not remain from his life-span except three years, Allah (سُبْحَانَهُ وَ تَعَالَى) Extends it to thirty-three years, and if the person cuts-off his relatives, and there had remained thirty three years from his life-span, Allah (سُبْحَانَهُ وَ تَعَالَى) Shortens it to three years, or (even) less’. Al-Husayn (the narrator) said, ‘And Imam Ja’far Al Saadiq (a) used to recite this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’ Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 12 Nahj (Al Balagah) – ‘From a speech of his (Imam Ali) – when there was fear from the assassination: ‘And that upon me there is a fortified shield from Allah. So, when my day comes it would be released from me and submit me (to death), that is when neither will the arrow be diverted nor would the injury heal’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 4 H 13 My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Hamad Bin Isa, from Shuayb, from Abu Baseer who said, ‘Abu Abdullah (a) said: ‘He Desires and Wills, and does not Love and is not Pleased’. I said, ‘How?’ He (a) said: ‘He Desires that nothing should happen except with His Knowledge, and Wanted the like of that, and did not Love that it be said to Him, ‘Third of the three’, and is nor Pleased with the Kufr being for His servants’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 10 My father, from Sa’ad, from Ibrahim Bin Hashim, from Abu Abdullah Al Barqy, from Zakariya Ibn Imran, ‘From Abu Al-Hassan (a) the 1st (Imam Ali) having said: ‘There is nothing happening in the skies and the earth except by seven – By Ordainment, and Pre-determination, and Will, and Desire, and Book, and term, and Permission. So, the one who says other than this, he has belied upon Allah, or rebutted upon Allah Mighty and Majestic’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 7 My father, from Al Nowfaly, from Al Sakuny, ‘From Imam Ja’far Al Saadiq (a), from his father Imam Muhammad Al Baaqir (a) having said: ‘Rasool-Allah (s) said: ‘The Knowledge preceded, and the Pen dried up, and the Ordainment was Accomplished, and the Pre-determination was completed by investigation of the Book, and ratification of the Rasools, and by the fortunacy from Allah to the ones who believe and fear, and by the wretchedness for the ones who belied and disbelieve, and by the Wilayah from Allah for the Momineen, and by the disavowment from Him to the Polytheists’’. Then Rasool-Allah (s) said: ‘Allah is Saying: “O son of Adam! By My Desired, you are the one who used to desire for yourself what you desired, and by My Will you were the one wanting for yourself what you wanted, and by the Grace of My Bounties upon you, you were strengthened upon disobeying Me, and by My Strength and My Protection and My (Given) health, you fulfilled My Obligations to Me. And I am foremost with your good deeds than you are, and you are foremost with your sins than I am. The good from Me to you is due to what I Made you first with it, and the evil from Me to you is due to what Recompense you earned, and by a lot of My Authority to you, you acquiesced to obey Me, and by your evil thoughts with Me, you despaired from My Mercy. For Me is the Praise and the Argument upon you with the explanation, and for Me is the way upon you with the disobedience, and for you is the excellent Recompense of the good deeds in My Presence. I did not Leave Warning you, and did not Seize you during your honour, (and it is His Words: And if Allah were to seize the people for what they earn, He would not leave any creature on its back [35:45]), I do not Encumber you above your strength, and do not Load you from the entrustments except what you accept with these upon yourself, and I am Pleased for Myself from you what you are pleased with for yourself from Me!”’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 13 It is reported that Amir Al-Momineen (a) was asked about the Ordainment and the Pre-determination, so he (a) said: ‘Do not be saying, ‘Allah has Left them to themselves’, for you will consider Him weak, nor be saying, ‘He Compels them upon the disobedience’, for you will be unjust to Him, but, be saying, ‘The good is by Inclination of Allah, and the evil is by Forsaking of Allah, and everything preceded in the Knowledge of Allah’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 16 Imam Al-Riza (a) said: ‘Eight thing cannot happen except by Ordainment of Allah and His Pre-determination – the sleep, and the waking up, and the strength, and the weakness, and the health, and the sickness, and the death, and the life’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 17 And the Prophet (s) said: ‘Allah Mighty and Majestic is Saying: “One who is not pleased with My Ordainment, and does not thank for My Bounties, and is not patient upon My afflictions, then let him take a lord besides Me’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 18 In the Hadeeth of Al Fat’h Bin Yazeed, ‘From Abu Al Hassan (Imam Riza) (a): ‘For Allah there are two Wills and two Desires – an inevitable Will and a Will of determination. He Prohibits and He Desires, and He Commands and He does not Desire. Or, did you not see that Allah Prohibited Adam (a) and his wife from eating from the tree, and (although) He Desired that? And had He not Desired, they would not have eaten, and had they eaten, their desire would have overcome the Desire of Allah. And He Commanded Ibrahim (a) with slaughtering his son, and Desired that he does not do slaughter him, and had He so Desired that he does not slaughter him, (and if heas had done so), the desire of Ibrahim would have overcome the Desire of Allah Mighty and Majestic’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 26 Al Qatan, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin Fazal, from his father, from Marwan Bin Muslim, from Al Sumaly, from Ibn Tareyf, from Al Asbagh who said, ‘Amir Al-Momineen Mawlana Ali (a) said: ‘Allah the Exalted Revealed unto Dawood: “O Dawood! You want and I Want, and it would not happen except what I Want. Therefore, if you submit to what I Want, I shall Give you what you want, but if you do not submit to what I Want, I will exhaust you regarding what you want, then it would not happen except what I Want!”’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 28 Al Daqaq, from Al Kulayni, from Ibn Aamir, from Al Moalla who said, ‘The Imam (a) was asked, ‘How does Allah Know?’ He (a) said: ‘He Knows, and Desires, and Wills, and Pre-determines, and Ordains, and Accomplishes, and Accomplishes what He Ordains, and Ordains What He Pre-determines, and Pre-determines what He Wills. So, by His Knowledge was the Desired, and by His Desire was the Will, and by His Will was the destiny, and by His Destining was the Ordainment, and by His Ordainment was the accomplishment. Thus, the Knowledge preceded upon the Desire, and the Desire was second, and the Will was third, and the Destiny occurred upon the Ordainment with the Accomplishment. Then, for Allah there is change of Decision regarding whatever He Knows, whenever He so Desires, and regarding whatever He Wills as the destiny of the things. So, when the Ordainment occurs with the Accomplishment, then there is no change of Decision, and the Knowledge is with the known before its coming into being, and the Desire regarding the desired is before its ‘whereness’, and the Will regarding the intended is before its standing, and the destiny of these known matters is before their detail and their arrival, visually and quantitatively. And the Ordainment with the Accomplishment, it is the conclusion of the effects with the bodies realised by the senses, from the ones with colour and smell, and weight and measurement, and what crawls and climbs, from the humans and the Jinn, and bird and wild animals, and other than that from what can be detected by the senses. For Allah Blessed and Exalted is the change of Decision in it, from what there is no visualising for it. So, when the visualising occurs upon the understandable, the realised, then there is no change of mind, and Allah Does whatever He so Desires to. And by the Knowledge He Knows the thing before their coming into being, and by the Desire He Recognises their qualities, and their limits, and their growth before their manifestation; and by the Will He Distinguishes their selves regarding their colours, and their attributes, and their limitations; and by the Pre-determination He Determines their timings and Recognises their first and their last; and by the Ordainment He Manifests for the people, their places, and Points them upon these; and by the Accomplishment He Explains its reasons and Manifests its affair. That is a Determination of the Mighty, the Wise’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 27 The Angels and the Spirit descend during it by Permission of their Lord of every matter [97:4] And it has been reported from Muhammad Bin Jamhour, from Safwaan, from Abdullah Bin Muskaan, from Abu Baseer, who has said: ‘Imam Ja'far Al-Saadiq (a) said: ‘The Words of the Mighty and Majestic: The Angels and the Spirit descend during it by Permission of their Lord, of every matter [97:4], i.e. from the Presence of their Lord, unto Muhammad (s) and the Progeny of Muhammad (s with every matter, (saying): ‘Salam!’’ Taweel Al Ayaat – Ch 97 H 2 Muhammad Bin Al-Hassan, from Muhammad Bin Aslam, from Ali Bin Abu Hamza, who has said: ‘Imam Musa Al-Kaazim (a) said: ‘There is no Angel from among the Angels that Allah (عزّ وجلّ) sent down with the Command, but he presents that first to the Imam (a), and there are various Angels with Allah Blessed and Exalted going to the Master of this Command (i.e the Imam of the time).’ Tafseer Noor Al Saqalayn – Ch 97 H 103 It has been narrated to us Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Al-Husayn Bin Bakeyr, from Ibn Bakeyr, who has said the following: Imam Ja'far Al-Saadiq (a) said: ‘In the Night of Pre-determination (Laylat al Qadr) Allah (عزّ وجلّ) Writes what is going to happen from it during the year, for example the good, or evil, or death, or life, or rain, and He Writes in it the delegation of the Pilgrims, then Ordains that to the people of the Earth’. I said, ‘To whom, from the people of the Earth?’ He (a) said: ‘To the one you are looking at’ (i.e the Imam). Basaair Al Darajaat – P 5 Ch 3 H 1 Feel free to explore some fascinating works, https://hubeali.com/books/English-Books/BiharAlAnwaar/BiharAlAnwaar_V5.pdf https://hubeali.com/books/English-Books/BiharAlAnwaar/BiharAlAnwaar_V6.pdf https://hubeali.com/books/English-Books/TafseerHub-e-Ali/CH97_SuraAlQadr_Verses1-5.pdf
  4. It has been narrated that Abu ‘Abd Allah Imam Ja'far Al-Saadiq (a) has narrated: Prophet Musa (a), the son of ‘Imran, had a brother-in-faith whom he (a) cared for, loved and respected. A man once came to this friend of Musa (a) and asked him to intercede on his behalf with a tyrant who happened to be a king of the Israelites. ‘By Allah عزّ وجلّ, I do not know him and have never asked him for a favour,’ friend of Musa (a) replied. ‘What have you to lose,’ the man persisted, ‘Perhaps; Allah عزّ وجلّ will Fulfil my need through you.’ So, he went off with the man without Musa's knowledge and approached the tyrannical king. When the tyrant saw him, he drew him close and showed him utmost respect. The latter asked the king for the man’s favour and it was granted. Shortly thereafter, the king died. The people of his kingdom gathered in large numbers for his funeral and the marketplaces were shut. It so happened that on the very same day, Musa’s brother-in-faith also passed away. He had a tendency to keep his house door shut and whenever Musa (a) wanted to pay him a visit; he would simply let himself in. Now it came to pass that Musa (a) forgot the man for three days. On the fourth day, heas said to himself, ‘I have neglected my brother for three days. I must visit him.’ When he opened the door to let himself in, Musa (a) found his friend dead and the creatures of the earth were feeding on his face. O Lord,’ Musa (a) called out, ‘Your enemy died and You Brought forth a multitude for his funeral, but when You Caused Your friend to die, You let the creatures eat him up? ‘O Musa,’ The Lord Replied, ‘My friend begged this tyrant for a favour and he granted it; so, I gathered the people of his kingdom for his funeral (to honour him) as a reward for his having granted a believer’s request and that he may go forth from the world whilst I owe him no reward. But as for this believer, I Allowed the creatures of the earth to feed on him because of his having asked a tyrant for a favour; and it was not pleasing to Me that he should leave this world without (being punished for his) sins (as he should have asked Me for that favour instead).’ Reference:- اقمؤمن 17 1 -باب شدة ابتَلء اقمؤمن H. 10
  5. https://hubeali.com/articles/UpbringingChildren.pdf
  6. Sermon of the commander of the believers Imam Ali ibn Abi Taalib (a) All praise be to Allah, the One and Only who is sought by all, the Unique and the One Who was not created out of anything nor created anything out of pre-existing matter. On the contrary, He created everything through His Might which is manifest in all things. And verily, everything came into existence because of Him. He has no attribute which can be comprehended, nor has He any limit which can be established. In linguistic embellishment, the tongue is crippled when it comes to describing His Attributes. And circumlocution with respect to His Attributes leads to a blind alley. The sharpest of intellects are unable to comprehend His Kingdom. All comprehensive explanation is rendered ineffective in delving deep into His Kingdom. Unseen veils impede even the lowest level of understanding of His Hidden Knowledge. The keenest insights are at a loss when attempting to comprehend the most superficial layer of His Subtleties. Thus, hallowed be Allah who can neither be reached by the most intrepid intellect nor conceived by the deepest insight. Exalted be He who is not subject to time, length, or limit. Purified be He whose Beginning has not beginning, whose End has no end, and who will never be annihilated. Glorified be He! He is as He has described Himself, and the describers cannot reach His Descriptions. He delineated the boundaries of all things at the time of their creation, and completely eradicated the possibility of Him resembling things or of things resembling Him. He cannot be contained by things which could describe Him. He has never been separate from things that can describe Him. He has never bin distant from things which could raise questions as to His whereabouts. Rather, He, the Glorified, has encompassed all the things through His Knowledge, strengthened them, and enumerated them in His Memory. Nothing is hidden from Him behind the veils of the atmosphere, the deep slumber which occurs in darkness, and whatever exists in the highest Heavens, and the lowest Earth. Everything that exists has a custodian and a keeper. All things are surrounded by other things. And He encompasses them all. He is the One, the Unique, and the Besought. He is not subject to time. He does not tire from creating thins. Whatever He willed, He said: “Be” and it was. He created everything without precedent, without fatigue, and without planning. Anything which makes something makes it out of something. Allah, however, made His Creation out of nothing. Every scholar acquired knowledge after being ignorant while Allah was never ignorant, and never acquired knowledge. He encompassed all things through His Knowledge even before they were created. Hence, His Knowledge did not increase through their creation. After they came into existence, He knew as much about them as He knew before they came into existence. He never created anything to strengthen His Control. He never created anything out of fear of decay or loss. He never created anything to oppose an adversary. He never created anything to match an equal. He never created anything to become the equal of a dominating partner. He never did anything of the like because all of creation is nurtured by Him, and all things that exist are His Humble Slaves and Servants. Glorified be He who never feels weary from creating, and sustaining. And glorified be He who was not prevented from creating more out of inability or laziness. He knew what He created, and created what He knew. Whatever He created was not the result of deliberation or based on new knowledge. Nor does any doubt arise in Him regarding the things He has not created. What He created, and what He did not create, was the result of His Inviolable Decision. His Firm Knowledge, and His Exact Command. He made Himself Unique in His Lordship, and Specific in (His) Oneness. He earmarked glory and praise for Himself, made Himself Peerless in Unity, Grandeur and Sublimity. He remains Matchless in Praise, and Exalted in His Glory. He is far above parenthood. And he is purified and sanctified against the feminine touch (i.e. sexual relations). He is far too Great and too Mighty to seek the proximity of any participant. Thus, nothing He has created can oppose Him. There is no equal to Him in His Possessions, and there is no partner for Him in His Kingdom. He is the One, the Unique, and the Besought of all. He is the Eternal, the Everlasting, and the Lord of Space. He has always been, and always will be. He is Unique in Eternity. He existed before time and will exist after the end of all affairs. He will never come to an end nor be exhausted. This is how I describe my Lord. Thus, there is no god but Allah. He is the Greatest of the Great. Glorified and Exalted be He. He is the Mightiest of the Mighty. He is far, far, above what the unjust claim about Him. Ref:- Nahj Al Balagha Another one, One day, the Commander of the believers Imam `Ali ibn Abi Taalib (a) gave a sermon after `Asr (afternoon) prayer. The people were astonished by the beautiful words with which he praised Allah, Exalted be His Majesty. Abu Ishaq said: I asked Harith, “Did you not memorize it?” He answered,“I wrote it down.” So he dictated it to us from his script: All praise belongs to Allah for Who does not die, and Whose wonders shall never come to an end. He exercises His (Universal) Power everyday, creating things that did not exist before; Who does not beget any who could claim to share in His Glory and Might; and Who is not begotten to die so that He could leave an heir behind. He is beyond all imagination; hence, He cannot be regarded as a visible shape. He is too far beyond the reach of sight to leave any mental impression of Him. His Beginning has no beginning, and His End has no end. Time does not outlast Him. Excess and loss cannot affect Him. He cannot be described in terms of when, what and where. He is Hidden among the hidden. He is Manifest in the mind through His Signs, and through His Wisdom in His Creation. When questioned about Him, the prophets did not describe Him in terms of any limit, scope, extent or in terms of constituents. Rather, they described Him in terms of His Functions, and they led people towards Him through His Signs. The minds of the intellectuals do not dare deny His Existence. There can be no denying the Might of the Creator of the heavens and the Earth, and all that is between them. He is totally distinct from His Creation. Nothing resembles Him. He brought His Creation into existence so that He would be obeyed and worshipped. He gave human beings the strength to serve Him, and he rebutted their excuses through the best of arguments. Thus, whoever meets his doom does so knowingly and justifiably. It is through His Grace that redemption is secured by the redeemed, and it is Allah’s Grace that prevails in this life and the life to come. Then, Allah to Whom all praise is due, inaugurated the function of this worldly life with His Own Praise, and wound up the function of this worldly life, and the next life, whit His Own Praise. As He Himself says: And judgment shall be given between them with justice, and it shall be said: All praise is due to Allah, the Lord of the worlds. All praise is due to Allah Who, despite having no body, has adorned Himself with the Robes of Greatness and Grandeur, and has covered Himself with the Mantle of Awe and Reverence, without having any corporal form. He occupies the Celestial Throne unceasingly. He is far above His Creation, without being far, and without being in mutual contact with them. Neither has He any limit which may end in any limit, nor is there anything like Him through which He can be recognized. Whoever claims to be holy, except Him, is bound to be humiliated. Whoever magnifies himself is bound to be humbled. All thins bow before His Greatness and are obedient to His Lordship and Might. The function of the eyes becomes tired in searching for Him. The imagination is unable to reach His Attributes. He existed before any beginning, and nothing preceded Him. He is the Last of All, and there is no last for Him at all. With His Might He holds sway over all things. He observes all places without making any movement. No touch can ever touch Him nor can any sense ever sense Him. And He it is Who is Allah in Heavens and Allah in the Earth; and He is the Wise, the knowing. Whatever He intended to create He planned for it soundly and correctly without there being any example of it before, and without being tired thereby (in creating whatever He wanted to create). He started whatever He needed to start, and made whatever He wanted to make. He intended to create two weights, the jinn and humankind, so that they should recognize His Lordship on the basis of all these means (of revealed wisdom in His Creation referred to above), and be able to obey Him (consciously). We glorify Allah with all words of praise for the bounties He has bestowed. And we seek guidance from Him in our righteous affairs. Furthermore, we seek refuge from Him against our misdeeds. We solicit His Forgiveness for our past sins. We bear witness that there is no god but Allah, and that Muhammad ((صلى الله عليه وآله وسلم)) is His Servant and Messenger whom Allah raised with truth, who leads to Allah, and who guides towards Him. Thus, He rescued us from misguidance through him, guiding us to the right path, and through him freed us from ignorance. Hence, whoever obeys Allah and His Messenger, he indeed achieves a mighty success, and has secured divine blessings in abundance. And whosoever disobeys Allah and His Messenger surely suffers a manifest loss, and deserves a humbling chastisement. Hence, strive to listen, obey counsel with sincerity, and share the burden with others effectively and gracefully. Help yourself by sticking to the right path, and in avoiding wicked deeds. Give to others what is right, and take from others what is right. Cooperate with me (the Imam) by means of these tasks. Seize the idiotic oppressor, tie him, and bind him. Promote the good, and prohibit the evil. Learn to appreciate the worth of illustrious people. May Allah keep us secure and steady on the right path, and keep us constant in abstaining from evil! I beg Allah for our forgiveness! Ref:- Nahj Al Balagha
  7. Highly recommend to explore, https://hubeali.com/articles/JihadDuringOccultation_of_Imam_ajtf.pdf https://hubeali.com/articles/Our-Responsibilities-and-Conduct-during-the-Occultation-of-Imam-e-Zaman-ajfj.pdf https://www.hubeali.com/articles/Occultation-From-HolyQuran.pdf
  8. (The book) ‘Illal Al Sharaie’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Abdullah bin Sinan, ‘From Abu Abdullah (a) having said: ‘A Nasibi (Hostile one) isn’t the one who claims hostility towards us People of the Household, because you will not find any man saying, ‘I hate Muhammad (s) and Progeny (a) of Muhammad (s), but the Nasibi (Hostile one) is one who harbours hostility against you (Shias), and he knows you are following us and you are from our Shias’’. Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 10 H 42
  9. https://www.shiachat.com/forum/topic/235069817-any-good-shia-books/?do=findComment&comment=3336443
  10. The Holy Prophet (saws) said, Complete repentance is repenting (one's) sins in the sense that when you commit a sin, you should ask for the Exalted God's forgiveness and never commit that sin again. Nahj al Fasahah; Tradition No. 407; Page No. 62 The Holy Prophet (saws) said, He who repents is like unto a sinless person, and he who asks God for forgiveness but insists in committing sins is like unto the one who ridicules Him, and he who annoys Muslims is sinful to the extent of palm groves. Nahj al Fasahah; Tradition No. 881; Page No. 125 Imam Amir-ul-Mu'mineen Ali (asws) said, Repentance stands on four pillars: remorse with the heart, asking for forgiveness with the tongue, work with the limbs, and resolve not to repeat [the offense]. Bihar al-Anwar, v. 78, p. 81, no. 74; Mizan ul Hikmah, page No. 787 Though, i feel the hadith above is sufficient to answer your question, however there are alot of hadith in our literature which says if we sincerely repent, Allah (عزّ وجلّ) will forgive all our sins Insha'Allah (عزّ وجلّ). (Extract) Rasool Allah (saws) turned towards the people and said, “If someone repents a year before his death, his repentance will be accepted. If a year is more, one who repents a month before his death, his repentance will be accepted. If a month is more, one who repents one Friday before his death, his repentance will be accepted. If one Friday is more, one who repents a day before his death, his repentance will be accepted. If a day is more, one who repents an hour before his death, his repentance will be accepted. If that is more, one who repents till his last breath (he pointed towards his neck), his repentance will be accepted.” Imam Ja'far Al-Saadiq (asws) said, Imam Ja'far Al-Saadiq (asws) narrates from his predecessors that the Holy Prophet (saws) said, "Allah gives abundant sustenance to whomsoever He desires. Similarly the mercy of Allah is spread far and wide for the sinners day and night waiting for the person to repent and be forgiven. The mercy of Allah waits at sunset for the people who committed sins during the day to repent and get themselves forgiven." Sawab al-A`amal, Page 232 Rasool Allah (saws) said, God's pleasure with a penitent person weighs over that of a thirsty man who arrives at water or a barren woman who begets a child or a loser who finds his lost one. Verily He will make the guardian angels, his limbs and all the points on the earth to forget the sins and faults of the one who repents and turns to God sincerely. Nahj al Fasahah; Tradition No. 803; Page No. 114&115 Imam Ameer-ul-Mu'mineen Ali (asws) said, Repentance purifies the hearts and washes away the sins. Ghurar al-Hikam, no. 1355; Mizan ul Hikmah, page No. 784 Rasool Allah (saws) said, There are four signs to the penitent person: honesty in his work for the sake of Allah, avoiding misdeeds, adhering to what is right, and eagerness for what is good Tuhaf al-`Uqoul, no. 20; Mizan ul Hikmah, page No. 785 Imam Ameer-ul-Mu'mineen Ali (asws) said, A man who is blessed with repentance will not be deprived of its acceptance, and a man who is blessed with seeking forgiveness will not be deprived of forgiveness Bihar al-Anwar, v. 69, p. 410, no. 124; Mizan ul Hikmah, page No. 785 Imam Muhammad Al Baaqir (asws) said, When the soul reaches this and pointed at the back of his throat there will not remain a chance to repent for the knowledgeable man, but there will remain a chance for the ignorant one al-Kafi, v.2, p.440 no. 3; Mizan ul Hikmah, page No. 786 Again, Imam Ali ibn Musa Al-Riza (asws) said, Imam Ali ibn Musa Al-Riza (asws), when he was asked about the reason for Allah's drowning the Pharaoh after he believed in Him and attested to His oneness, replied, 'Because he believed after he saw the wrath [of Allah], and belief at such a time is not accepted". Bihar al-Anwar, v. 6, p. 23, no. 25; Mizan ul Hikmah, page No. 786
  11. Debate Of Imam Ali Al-Ridha (a) regarding the will and Intent of Allah (عزّ وجلّ) with Sulayman al-Marwazi, the Theologian of Khurasan. Abu Muhammad Ja`far ibn `Ali ibn Ahmad the Jurist said: Abu Muhammad al-Hasan ibn Muhammad ibn `Ali ibn Sadaqah al-Qummi reported to us that Abu `Amr Muhammad ibn `Umar ibn `Abd al-`Aziz al-Ansari al-Kajji related to me that one who heard from al-Hasan ibn Muhammad al-Nawfali related to me that, Sulayman al-Marwazi, the theologian in Khurasan went to see al-Ma`mun. He honored him, granted him gifts and said: “My cousin `Ali ibn Musa al-Ridha (a) has come here from Hijaz. He likes theology and theologians. Thus, it would not be any trouble if you came on the Day of Tarwiyah to have a debate with him.” Sulayman said: “O ma'mun! I dislike questioning him in your session and among a group of Hashimites. The people will regard him as incapable when he debates with me on theology. Incapabilities are not permissible for him.” Al-Ma`mun (la) said: “I have invited you because of my recognition of your strength. I have no intentions except for you t silence him in an argument.” Sulayman said: “O mamun! I will do it for you. Just bring us together, sit down, and watch.” Then al-Ma`mun (la) sent someone after Imam Al-Ridha (a) and said: “A man from Marw who has no equal in Khurasan in theology has come, and asked for you to come to us. Come here if you do not mind.” The Imam (a) made ablution and told us to go ahead. `Imran the Sabian was with us. We went until we arrived at al-Ma`mun’s court. Yasir and Khalid took me by the hand, and led me in to al-Mamun. When I greeted him, he asked, “Where is my brother Abu al-Hasan (Imam Ridha)? May Allah keep him alive!” I said: “When we were coming he was putting on his clothes. He ordered us to go ahead.” Then I added, “O mamun! Your servant `Imran is also with me. He is right outside.” He asked, “Who is `Imran?” I answered, “He is the Sabian who became a Muslim because of you.” He said: “Let him in.” Then `Imran came in. Al-Ma`mun (la) welcomed him, and then told him, “O Imran! You joined the Hashimites before your death!” 'Imran said: “O Commander of the Faithful! Praise be to Allah who honored me by you.” Al-Ma`mun (la) said: “O `Imran! This is Sulayman al-Marwazi, who is the theologian from Khurasan.” 'Imran said: “O Commander of the Faithful! He thinks that he is the only one in Khurasan versed in theoretical principles, and he refutes appearance [bada].” Al-Ma`mun (la) said: “Why do you not debate with him?” 'Imran said: “This depends on him.” Then Imam Al-Ridha (a) came in and asked, “What were you discussing?” 'Imran said: “O son of the Prophet of Allah! This is Sulayman al-Marwazi.” Sulayman said to `Imran. “Will you be pleased with Abu al-Hasan and what he says about appearance.” 'Imran said: “Yes. I will, if he presents argument like those I can present when I debate with other theologians like myself.” Al-Ma`mun (la) said: “O Abu al-Hasan! What is your opinion regarding what they argue about?” The Imam (a) said: O Sulayman! How could you not believe in appearance while Allah, the Mighty and High, said: But does not man call to mind that We created him before out of nothing? And the Mighty and High said: It is He who originates the creation, then He causes it to recur again, and says: Originator of the heavens and the earth. Moreover, the Mighty and High said: He began the creation of man from clay. Also the mighty and High says: And others are mate to await Allah’s Command, whether He will chastise them, or turn in mercy to them. And the Mighty and High says: None ages, nor any diminishes from one’s life except what is in a Book. Sulayman asked, “Has anything been narrated to you on this issue from your forefathers?” The Imam (a) said: Yes. It has been narrated on the authority of Abu Abd Allah Al-Saadiq (a) who said: Verily, Allah, the Mighty and High, possesses two types of knowledge: a Guarded or Hidden Knowledge, which no one knows but He. Appearance is rooted in that knowledge. And He possesses a second type of knowledge which he has taught to His Angels (a) and his Messengers (a), and which the learned members of the Household of the Prophet (a) also know. Sulayman said: “I would like you to present this from the Book of Allah, the mighty and High.” The Imam (a) said: That is the Word of Allah, the Mighty and High to His Prophet (saws): So turn you back upon them for you are not to be blamed. Allah first intended to destroy them, then it appeared for Allah so He said: And remind them, for verily reminding avails the believers. Sulayman said: “May I be your ransom! Tell me more.” Then Imam Al-Ridha (a) said: My father (a) informed me on the authority of his forefathers (a) that the Messenger of Allah (saws) said: Verily, Allah, the Mighty and High, revealed to one of His Prophets to let one of the kings know that I will take away his life at such and such a time. The Prophet went to see the King and told him that. Then the King pleaded to Allah, while he was on his until he fell off of it. He said: “O Lord! Postpone m demise until I see my son grow up to undertake my affairs.” Then Allah, the Mighty and High, revealed to that Prophet, “Go to that king and inform him that I have decided to postpone his death. I have added fifteen years to his life.” The Prophet said: “O Lord! You know very well that I have never lied.” Then Allah, the Mighty and High, revealed to him, “Verily, you are a servant ordained. Therefore, announce this to him. Allah is never questioned about what He does.” Then the Imam (a) turned towards Sulayman and said: “I think you have the same opinion as the Jews in this regard.” Sulayman said: “I seek refuge in Allah from such a thing. What have the Jews said?” The Imam (a) said: The Jews say, `God’s hand is tied up. They mean that Allah has finished working, is sitting back, and does not create anything else. However, Allah, the Mighty and High, has given them the following answer: Be their hands tied up, and be they cursed for what they say. I have also heard a group of people asking my father Musa ibn Ja`far (a) about appearance, so he said: “What do the people refute from the appearance, while Allah mighty delay the affairs of some people for a decision regarding them?” Sulayman asked, “can you tell me for what has the following verse been revealed? Surely We Revealed it during the Night of Pre-determination [97:1] The Imam (عليه السلام) said: “O Sulayman! Allah, the Mighty and High, decides the destiny for that year including life or death, good or evil, and sustenance on the Night of Power. Whatever He destines on that night comes to be.” Sulayman said: “Now I understand. May I be your ransom! Please tell me more.” The Imam (a) said: O Sulayman! Some of the affairs are up to Allah, the Blessed and Exalted, and what He wills. He can expedite what He wills, and delay what He wills. O Sulayman, `Ali (a) used to say, “Knowledge is of two types: Knowledge which Allah has taught His Angels and His Messengers, and knowledge which He has hidden, and of which none of His creation is aware. What Allah has taught His Angels and His Messengers will be done, for He does not belie Himself, His Angels or His Messengers. It is through His Hidden knowledge that He expedites or delays what He wills, removes what He wills, and asserts what He wishes to assert. Sulayman told to al Ma`mun, “O mamun! Allah willing, from this day on i will not refute or deny the doctrine of appearance.” Al-Ma`mun said: ”O Sulayman! Ask Abu al-Hasan whatever you wish. Just listen carefully and be fair.” Sulayman said: “O my Mater! May I question you?” Imam Al-Ridha (a) said: “Ask whatever you wish.” Sulayman said, “What is your view about someone who considers the Divine Will to be a name or an attribute like the `Ever-Living,’ the 'All-Hearing,’ the `All-Seeing,’ and the 'Omnipotent’?” Imam Al-Ridha (عليه السلام) replied, you claim that things have emerged and become different because He so willed and intended. However, you do not say that things have emerged and become different, because He is All-Hearing and All-Seeing. This is a proof that they (i.e. Will and Intent) are not similar to attributes such as the All-Hearing, the All-Seeing, and the Omnipotent. Sulayman said: “He has always been an Intender.” The Imam (a) answered him, “O Sulayman! Is His Intent something other than Him?” He replied, “Yes.” The Imam (a) said: “Then you have proved that there has always been something alongwith Him forever.” Sulayman said: “No. I have not.” Imam Al-Ridha (a) said: “Has intent emerged?” Sulayman said: “No. It has not emerged.” Then al-Ma`mun shouted at him and said: “O Sulayman! Are you showing obstinacy, and giving vague answers to such a person as him. You must be fair. Do not you see that you are surrounded by intellectuals?” Then he said: “O Abu al-Hasan (Imam Ridha)! Continue your speech, since he is the theologian of Khurasan.” So the Imam (a) repeated his question, “O Sulayman! Has it (the intent) emerged? For verily, if a thing is not sempiternal, then it has emerged, and if it has not emerged, then it is sempiternal.” Sulayman said: “His Intent is from Him just as His Hearing, His Seeing and His knowledge are from Him.” Imam Al-Ridha (a) said: “then is He the same as His Intent?” Sulayman answered, “No.” The Imam (a) said: “Therefore, the intender is not like the hearing and the seeing.” Sulayman said: “surely, He intended Himself, in the same way that He heard Himself, that He was Himself, and that He knew Himself.” Imam Al-Rida (a) said: “What is the meaning of `He intended Himself? Did He intend to be a Thing? Did He intend to be All-Living, All-Hearing, All-Seeing or All-Powerful?” Sulayman said: “Yes.” Imam Al-Ridha (a) said: “Did that occur through His Intent?” Sulayman answered, “No.” Imam Al-Ridha (a) said: “Then your statement, `He intended to be All-Living, All-Hearing, and All-Seeing’ does not make any sense, since they were not done through His Intent.” Sulayman said: “Yes. That was through His Intent.” Then al-Ma`mun (la) and the people around him, burst into laughter. Imam Al-Ridha (a) laughed as well and said: “Do not be too hard on the theologian from Khurasan. O Sulayman! Do you think that He has altered from state to state, and changed due to it? This is something by which Allah, the Mighty and High, cannot be described.” Sulayman remained silent. Imam Al-Ridha (a) said: “O Sulayman! May I ask you a question?” The Imam (a) said: “Tell me about you and your companions: Do you debate with the people on theology according to what you understand and know or according to what you do not understand and do not know?” Sulayman said: “Yes! According to what w understand and know.” Imam Al-Ridha (a) said: “What the people know is that the intender is different from the intent. The intender exists before the intent. The subject is before the object. This disproves your statement, `The intender and the intended are the same thing.’” Sulayman said: “May I be your ransom! This is not what the people know about and understand.” Imam Al-Ridha (a) said: “I think you have claimed to have knowledge without understanding it. You have said: `Intending is like hearing and seeing’ while this view is not based on knowledge and intellect.” Sulayman could not answer. Then Imam Al-Ridha (a) said: “O Sulayman! Does Allah, the Mighty and High, have knowledge of all that is in Paradise and the Fire?” Sulayman said: “Yes.” The Imam (a) said: “If Allah, the Mighty and High, knows that something will be created in the future, will He actually create it?” Sulayman answered, “Yes.” The Imam (a) said: “If it is done to the extent that nothing else remains, can He add more to it or will He stop doing so?” Sulayman said: “He will add to them.” The Imam (a) said: “then based on what you have said: He adds to them what He did not know would be crated.” He responded, “May I be your ransom! There is no limit for adding.” The Imam (a) said: Then in your opinion His Knowledge does not encompass what is in the two (Paradise and Hell), since He does not know the limit of that. IF His Knowledge does not encompass what is therein, then He would not know what will be there before it existed. Exalted is Allah, the Elevated and High, from that! Sulayman said: “When I said he does not know about them, it was because they have no limit, and Allah, the Mighty and High, Himself has described them as eternal. Therefore, we do not want to assume an end for them.” Imam Al-Ridha (a) said: His Knowledge of them will not limit them. There are many instances of which He has knowledge, then He adds to them, and does not take away what He has added to them. These are supported by the Word of Allah, the Mighty and High, in His Book: As often as their skins are burned away, We will change them for other skins, so that they may taste the torment. And the Mighty and High says to the inhabitants of Paradise: An unceasing gift. And the Mighty and High said: And abundant fruit, neither failing (be season) not forbidden. Therefore, the High and Mighty knows about these, and does not prevent them from accessing what is added. Will He not replace what the inhabitants of Paradise eat and drink? Sulayman said: “Yes.” The Imam (a) said: “Does the fact that he replaces the consumed food and drink mean that He has stopped granting?” Sulayman said: “No.” The Imam (a) said: “Therefore, when whatever is consume in Paradise, Allah will replace it with other things. And the inhabitants of paradise will not be prevented from consuming them.” Sulayman said: “Well. He will limit what is added to them, and he will not give them anything else.” Imam Al-Ridha (a) said: Then whatever is in Paradise and hell will end. O Sulayman! This is against eternity and the Book since Allah, the Mighty and High, says: For them therein shall be whatever they desire, and with Us is yet eve more. The Mighty and High says: An unceasing gift. And the Mighty and High says: Not shall they (ever) be asked to leave. And the Mighty and High says: To abide therein forever. And the Mighty and High says: And abundant fruit, nether failing (by season) nor forbidden. Sulayman remained silent. Then Imam Al-Ridha (a) said: “O Sulayman, tell me about the intent: Is it an action or is it not?” Sulayman said: “It is an action.” The Imam (a) said: “therefore, it has emerged, for all actions have emerged.” Sulayman said: “It is not an action.” The Imam (a) said: “Has there then been something else with Him that is eternal?” Sulayman said: “Intending is the same as originating.” The Imam (a) said: O Sulayman! This is exactly what you criticized of Dirar and his companions when they said that everything that Allah, the Mighty and High, has created in the heavens, the earth, the oceans or on land, such as dogs, pigs, monkeys, humans or animals, forms part of the Intent of Allah, the Mighty and High, and that Allah’s Intent lives, dies, goes away, eats , drinks, marries, gives birth, oppresses, commits immoral acts, disbelieves, and become a polytheist. You denounce this view, and oppose it. This is its limit. Sulayman said: “The intent is like hearing, seeing, and knowledge.” Imam Al-Ridha (a) said: “You just returned to what you said before. Tell me: are hearing, seeing and knowledge created?” Sulayman said: “No.” Imam Al-Ridha (a) asked, “How do you then refute Him? At times you say that He did not intend. At other times you say that He intended, and that His Intent is not His Action?” Sulayman said: “Surely, that is like saying, He sometimes knows, and sometimes does not know!” Imam Al-Ridha (a) said: That is not the same, for negating the known is not like negating knowledge. However, negating the intended is negating the intent, for if the thing is not intended, there will be no intent. However, sometimes there is knowledge, but there may be no known thing. This is like seeing. Man may be able to see, but there may be nothing there for him to see. Likewise, there may be knowledge, while there is nothing to be known. Sulayman said: “the intent is created.” The Imam (a) said: “Therefore, it has emerged, and is not like hearing and seeing, for hearing and seeing are not created, and the intent is created.” Sulayman said: “The Intent is one of His Eternal Attributes.” The Imam (a) answered, “Therefore, man must be eternal, for his attribute is eternal.” Sulayman said: “No, because He has not carried out of the intent.” Imam Al-Ridha (a) said: “O Khurasani! How often you make mistakes! Are things not made according to His Intent and His Words?” Sulayman said: “No.” The Imam (a) said: if things are not made according to His Intent or Will, nor His Command or His Practice, then how are they made? Exalted is Allah from that!” Sulayman could not respond. Then Imam Al-Ridha (a) asked, “Will you not tell me about the Word of Allah, the Mighty and High: When We intend to destroy a town, We send Our commandment to those of its people who lead easy lives (to obey Us), and yet they transgress in it. By this `We intend’ He means that He emerges the intent?” Sulayman said to him, “Yes.” The Imam (a) replied to him, “If He crates the intent, then your statement that `the intent is He Himself or is a part of Him is futile, for it is not possible that He emerged Himself as His State never changes. Exalted is Allah from that!” Sulayman asked, “Does He not mean by that that He caused the intent to emerge?” The Imam (a) asked, “What would He man by that?” Sulayman said: “He means doing something.” Imam Al-Ridha (a) said: “Woe unto you! How many times have you repeated this issue? I have told you that the intent is emerged, since the action of a thing is emerged.” Sulayman said: “Then this has no meaning.” Imam Al-Ridha (a) said: “Do you then think that He describes Himself with intent which has no meaning? If the intent has no eternal or emerged meaning, then that will nullify your statement, `Allah has always been the Intender.” Sulayman said: “I meant to say that the intent is one of the Eternal Actions of Allah.” The Imam (a) said; “Do you know the eternal cannot be created or emerged and eternal simultaneously?” Sulayman could not answer. Imam Al-Ridha (a) continued, “Never mind! Complete your questions.” Sulayman said: “Did you say that intent is one of His Attributes?” Imam Al-Ridha (a) said; “How many times will you repeat that the intent is one of His Attributes. Are His Attributes emerged or are they eternal?” Sulayman said: “they are emerged.” Imam Al-Ridha (a) said: “Allah is the Greatest! You are telling me that the intent in emerged, even though it is one of His Eternal Attributes. Therefore, He has not intended anything!” The Imam (a) added, Whatever is eternal is not created.” Sulayman said: “Things are not the same as the intent, and He did not intend anything.” Imam Al-Ridha (a) said: “O Sulayman! Are you suggesting that He created what He did not intend to create? This is an attribute of someone who does not know what he is doing. Exalted is Allah from that!” Sulayman said: “O my Master! I have already informed you that the intent is like hearing, seeing and knowing.” Al-Ma`mun said: “O Sulayman! Woe unto you! How often have you erred, and how often have you repeated yourself! Cease and address another issue since you seem unable to provide a proper answer.” Imam Al-Ridha (a) said: “O mamun! Leave him alone! Do not interrupt his questions, since then he will regard it as an argument (against me). O Sulayman! Speak.” Sulayman said: “I have already informed you that the intent is like hearing, seeing and knowing.” Imam Al-Ridha (a) said: “Never mind! Tell me whether the intent has one meaning or several meanings.” Sulayman said: “It has one meaning.” Imam Al-Ridha (a) said: “Is the meaning of all the intents then the same?” Sulayman said: “Yes.” Imam Al-Ridha (a) said: if its meanings are the same, then it must be that the intent to stand up is the same as the intent to sit down, or that the intent to live is the same as the intent to die. If His Intent is all one thing, then none of His Desires will take precedence over any others. None will be any different from any others. They will all be one thing. Sulayman replied, “Surely, the meanings are different.” The Imam (a) said: “Then, tell me about the Intender. Is it the same as the intent or is it something else?” Sulayman said: “Yes. It is the same as the intent.” Imam Al-Ridha (a) said: “Then according to you the intender is something else, since it is the same as the intent.” Sulayman said: “O my Master! The intent is not the same as the intender.” Imam Al-Ridha (a) said: “Then the intent is emerged. Otherwise, it must be that something else existed along with Him. Understand this well, and continue on with your questions.” Sulayman said: “The intent is one of His Names.” Imam Al-Ridha (a) said: “Did He give Himself that name?” Sulayman replied, “No, He did not give Himself that name.” Imam Al-Ridha (a) said: “Therefore, you have not right to give Him a name which He did not give to Himself?” Sulayman said: “But He has described Himself as the Intender.” Imam Al-Ridha (a) said: “the fact that He has described Himself as the Intender does not mean that He wanted to inform us that He is the Intent, or that the Intent is one of His Names.” Sulayman said: “that is because His Intent is the same as His Knowledge.” Imam Al-Ridha (a) said: “O ignorant man! If He knows something, does that not mean that He has intended it?” Sulayman said: “Yes.” The Imam (a) asked, “However, if He does not intent something, does that mean that He does not know it?” Sulayman said: “Yes.” The Imam (a) said: What is your source for that statement? What proof do you have that His Intent is the same as His Knowledge? He may know something, but never intent it. This is supported by His Word the Mighty and High: If We wished, We would certainly take away that which We revealed to you. He knows how to take it away, but He never will. Sulayman said: “That is because He has finished administering the affairs of creation, and will not add anything to what He has destined.” Imam Al-Ridha (a) said: “this is what the Jews say. Then how has the Mighty and High said: Call unto Me; I will answer you. Sulayman said: “He means that He has the power to do so.” The Imam (a) said: Does He make a promise that He will not fulfill? And if so, then why has He said that He adds to creation whatever He wills. And the Mighty and High said: Allah effaces (of it) whatever He pleases, and confirms (what He wills); with Him is the mother of the Book. Has He finished administering the affairs of creation?” Sulayman could not answer. Imam Al-Ridha (a) said: “O Sulayman! Does He know that a human being will come into existence, while He does not intend to create a human being ever again? Can a person die today, while He does not intend for him to die today?” Sulayman said: “Yes.” Imam Al-Ridha (a) asked, “Does He know what He intends exists? And does He know that what He has not intended does not exist?” Sulayman said: “He knows that both of them exist.” Imam Al-Ridha (a) said: “Therefore, He knows that man is simultaneously alive and dead, is standing and sitting, is blind and seeing. This is impossible.” Sulayman said: “May I be your ransom! He knows that one of them will exist.” The Imam (a) said: “Do not worry. Which one will exist? The one which He intended or the one which He did not intended?” Sulayman said: “The one He intended will exist!” Imam Al-Ridha (a), al-Ma`mun, and the scholars started to laugh. Imam Al-Ridha (a) said: You have erred and strayed from your initial argument that `He knows that some people will die today, while He has not intended to make them die today, and that He creates creatures, while He does not intend to created them.’ If you hold that knowledge does not apply to what He has not intended, then He alone know what He has intended. Sulayman said; “My statement is that the intent is neither Him nor something other than Him!” Imam Al-Ridha (a) said: “O ignorant man! If you say that He is separate from His Intent, then you are saying that His Intent is something other than Him. If you say that He is not separate from His Intent, then you have regarded His Intent equal to Him.” Sulayman asked, “Does He know hoe He creates things?” Imam Al-Ridha (a) said: “Yes.” Sulayman said: “surely this establishes something.” Imam Al-Ridha (a) said: “what you have said is impossible because a man may know how to build a wall without building a wall; a man may know how to sew without sewing anything; or a man may know how t do something well without making it. Then Imam Al-Ridha (a) added, “O Sulayman! Does He know that He is One without anything with Him?” Sulayman replied, “Yes.” Imam Al-Ridha (a) said: “Does this establish something?” Sulayman said: “He does not know that He is One without anything with Him.” Imam Al-Ridha (Ama) asked, “Do you know that?” Sulayman replied, “Yes.” Imam Al-Ridha (a) said: “O Sulayman! Therefore, you are more knowledgeable than Him!” Sulayman said: “This is impossible.” The Imam (a) said: “Is it impossible in your view that He is One without anything with Him, that He is All-Hearing, All-Seeing, All-Wise, All-Knowing, and All-Powerful?” He replied, “Yes.” The Imam (a) said: Then how did Allah, the Mighty and High, inform that He is One, Ever-Living, All-Hearing, All-Seeing, All-Knowing, All-Aware, if He did not know that? This rejects and belies what He has said. Exalted is Allah from that!” Then Imam Al-Ridha (a) asked him, “How does He intend to make something He does not know how to make? If a creator does not know how to create something before he creates it, then he is perplexed. Exalted is Allah from that! Sulayman said: “Intent is the same as Omnipotence.” Imam Al-Ridha (a) said: He, the Mighty and High, has power over what He does not intend. There is no escape from that for He, the Blessed and Exalted, said: If it were Our Will, We could take away that which We have sent by inspiration. If intent is the same as omnipotence, He had intend to take it away for His Omnipotence. Sulayman remained silent. At this time Al-Mamun (la) said: “O Sulayman! This is the most learned of the Hashimites!” Then the people dispersed. Reference:- Kitaab Al Tawheed P. 486, Shaykh sadooq. http://www.jaffaribooks.com/books/Tawhid sadooq english final.pdf [The Compiler of this book says: Al-Ma`mun was bringing together theologians of various schools of Islam and other religions who had deviated from the Straight Path, in an attempt to embarrass Imam Al-Ridha (a) and defeat him in debate. This was motivated by al-Ma`mun’s jealousy of him, and due to the stature that Al-Ridha`s (a) knowledge gave him. However, all those who debated with him (a) ended up acknowledging his nobility, and were convinced by the proofs presented by the Imam (a). This was because Allah, Exalted by His Remembrance, honored His Word, accomplished His Light and assisted His Proof. This is what the Blessed and Exalted has promised in His Book: Verily, We help Our messengers and those who believe in the life of this world, by `those who believe,’ He mean the immaculate Imams (a), their followers, those who recognize them, and those who acquire knowledge from them. He assists them with proofs against their rivals for as long as they are in this world. He will treat them likewise in the Hereafter. Verily, Allah does not act against His Promise] just to add another beautiful hadith, Al Daqaq, from Al Kulayni, from Ibn Aamir, from Al Moalla who said, ‘The Imam (a) was asked, ‘How does Allah Know?’ He (a) said: ‘He Knows, and Desires, and Wills, and Pre-determines, and Ordains, and Accomplishes, and Accomplishes what He Ordains, and Ordains What He Pre-determines, and Pre-determines what He Wills. So, by His Knowledge was the Desired, and by His Desire was the Will, and by His Will was the destiny, and by His Destining was the Ordainment, and by His Ordainment was the accomplishment. Thus, the Knowledge preceded upon the Desire, and the Desire was second, and the Will was third, and the Destiny occurred upon the Ordainment with the Accomplishment. Then, for Allah there is change of Decision regarding whatever He Knows, whenever He so Desires, and regarding whatever He Wills as the destiny of the things. So, when the Ordainment occurs with the Accomplishment, then there is no change of Decision, and the Knowledge is with the known before its coming into being, and the Desire regarding the desired is before its ‘whereness’, and the Will regarding the intended is before its standing, and the destiny of these known matters is before their detail and their arrival, visually and quantitatively. And the Ordainment with the Accomplishment, it is the conclusion of the effects with the bodies realised by the senses, from the ones with colour and smell, and weight and measurement, and what crawls and climbs, from the humans and the Jinn, and bird and wild animals, and other than that from what can be detected by the senses. For Allah Blessed and Exalted is the change of Decision in it, from what there is no visualising for it. So, when the visualising occurs upon the understandable, the realised, then there is no change of mind, and Allah Does whatever He so Desires to. And by the Knowledge He Knows the thing before their coming into being, and by the Desire He Recognises their qualities, and their limits, and their growth before their manifestation; and by the Will He Distinguishes their selves regarding their colours, and their attributes, and their limitations; and by the Pre-determination He Determines their timings and Recognises their first and their last; and by the Ordainment He Manifests for the people, their places, and Points them upon these; and by the Accomplishment He Explains its reasons and Manifests its affair. That is a Determination of the Mighty, the Wise’’. Bihar Al Anwaar – V 5, The book of Justice, Ch 3 H 27 https://www.hubeali.com/online-books/online-english-books/bihar-al-anwaar/
  12. Tahir Bin Muhammad Bin Yunus, from Muhammad Bin Usman Al Harwy, from Al Hassan Bin Muhajir, from Hisham Bin Khalid, from Al Hassan Bin Yahya, from Sadaqa Bin Abdullah, from Hisham Bin Anas, ‘From the Prophet (saww), from Jibraeel having said: ‘Allah Blessed and Exalted Said: “One who belittles a Guardian (asws) to Me so he has duelled Me with the battle, and I do not hesitate from anything I Do like My Hesitation in the capturing a soul of the Momin. He dislikes the death and I Dislike Disappointing him and there is no escape from it. And My servant will not draw closer to Me with the like of what I have Obligated upon him, nor will My servant will not cease to supplicate to Me until I (end up) Loving him, and one I Love I would be Hearing and Seeing and Assisting and a Shelter for him. If he supplicates to Me, I will Answer him, and if he asks Me I will Give it. And that, from My Momineen servants is one who wants the door from the worship, so I Put him down from it, lest self-conceit enters him and corrupts him; and that from My Momineen servants is one whose Eman is not correct except with the poverty, and if I were to Enrich him, that would corrupt him; and that from My Momineen is one whose Eman is not correct except with the riches, and if I were to Impoverish him, that would corrupt him. And that from My Momineen servants is one whose Eman is not correct except by the sickness, and if I were to Make his body healthy, that would corrupt him; and that from My Momineen servants is one whose Eman is not correct except with the health and if I were to Make him sick, that would corrupt him. I Manage My servants with My Knowledge of their hearts, for I am All-Knowing, Informed!”’. Bihar Al Anwaar – V 5, The book of Justice, Ch 12 H 3 https://hubeali.com/books/English-Books/BiharAlAnwaar/BiharAlAnwaar_V5.pdf Guys, checkout this beautiful book compiled by a noble companion of the Holy Imams (a) relevant to the question, Kitaab Al Mo'min/Book of the Believer, https://hubeali.com/books/English-Books/KitabAlMomin.pdf
  13. Wa alaikum as salaam. Insha'Allah this article shall turnout to be helpful for you, http://hubeali.com/articles/Divorce_Talaaq.pdf
  14. @Fuming As a new member, you cannot use the private message (PM) system. I sent you a PM.

  15. (Extract from a very lengthy hadith), Rasool Allah (s) said, O Ali, he who fears a sorcerer or a devil should recite (Allah’s saying): Surely, your Lord is Allah Who Created the skies and the earth in six days, then Established upon the Throne; He Covers the night over the day, which it pursues incessantly; and the sun and the moon and the stars, made subservient by His Command. Indeed, for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54] Ref:- Al Mawaaizh, Shaykh sadooq p.47 (english translation) PDF LINK:- http://islamicblessings.com/upload/Al Mawaaizh.pdf (The hadith starts from p.33) You can refer to this article too, https://www.google.com/url?sa=t&source=web&rct=j&url=https://hubeali.com/articles/Magic-EvilEye-Protection.pdf&ved=2ahUKEwjprIXHlaTxAhWDILcAHfQJDnAQFjAAegQIAxAC&usg=AOvVaw11lfDoHAyGRFMHr1p0b3T- If someone wishes to explore similar books, Tuhaf Al Uqool, http://islamicblessings.com/upload/Tuhaf Al Uqul The Masterpieces_of The Mind.pdf Mishkat ul-Anwar Al yaqeen, https://shiapdfresources.files.wordpress.com/2015/03/mishkat-ul-anwar-the-lamp-niche-for-the-best-traditions.pdf
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