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In the Name of God بسم الله

Abu Nur

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  1. What happens with those people who praises the companions who did apostate or caused grief toward family of the Prophet (saws)? Will they also dealt with accordingly? For example, I'm talking about praising those companions who fall in following category: The Prophet (ﷺ) said, "Some of my companions will come to me at my Lake Fount, and after I recognize them, they will then be taken away from me, whereupon I will say, 'My companions!' Then it will be said, 'You do not know what they innovated (new things) in the religion after you." Sahih al-Bukhari 6582
  2. So in short, denying in this sense means only if they recognize that Imamah is truth and at same time deny it. But majority of Sunnis do not fall in this category because they do not believe in Imamah in first place (this is what it means they do not recognize it). And the Majority of Sunnis do not have any hatred toward the Ahlulbayt (عليه السلام). Those who recognize the Imamah and at the same time deny it have been demonstrated many times in Qur'an. Iblees and Adam, Bani Israel and The Prophets. They know it is the truth but they hate it and they do not want to follow/accept it.
  3. أبي ، عن ابن محبوب ، عن ابن رئاب ، عن ضريس الكناسي ، عن أبي جعفرعليهالسلام قال : قلت له : جعلت فداك ما حال الموحدين المقرين بنبوة محمد صلىاللهعليهوآله من المسلمين المذنبين الذين يموتون وليس لهم إمام ، ولا يعرفون ولايتكم؟ فقال : أما هؤلاء فإنهم في حفرهم لا يخرجون منها فمن كان له عمل صالح ولم يظهر منه عداوة فانه يخد له خدا إلى الجنة التي خلقها الله بالمغرب فيدخل عليه الروح في حفرته إلى يوم القيامة حتى يلقى الله فيحاسبه بحسناته وسيئاته فإما إلى الجنة ، وإما إلى النار ، فهؤلاء الموقوفون لامر الله. قال عليهالسلام : وكذلك يفعل بالمستضعفين والبله والاطفال وأولاد المسلمين ، الذين لم يبلغوا الحلم. وأما النصاب من أهل القبلة فانهم يخد لهم خدا إلى النار التي خلقها الله في المشرق ، فيدخل عليهم اللهب والشرر والدخان ، وفورة الحميم «ثم» بعد ذلك مصيرهم إلى الجحيم «في النار يسجرون * ثم قيل لهم أينما كنتم تشركون من دون الله» (2) أي أين إمامكم الذي اتخذتموه دون الامام الذي جعله الله للناس إماما A man asked Imam al-Baqir [a], "May I be your sacrifice! What is the condition of those who testify in the Oneness of Allah, and submit to the prophethood of Muhammad (s), but are Muslim sinners who die and do not have an Imam and do not know about your wilaya?" The Imam [a] replied, "Regarding these people: they are in their graves and they do not exit from them. Whoever has good deeds and did not show enmity [towards us], then they will be given an opening in their grave that will lead to a Paradise that Allah has created in the West. Their soul will enter it until the Day of Resurrection, where they are judged for their deeds. Then, they will go to Paradise or the Fire. So these are the ones who are accountable to Allah's order. And as for the nasibi from the people of the qibla (Muslims who show hatred for the Ahl al-Bayt and their followers): then they will have an opening to the Fire that Allah has created in the East; and fire, sparks, smoke and the vehemence of boiling water will enter upon them. Then after that, their paths are to Hell." Then, the Imam recited, "Then they shall be burned in the Fire, then it will be said to them, 'where went those whom you used to associate?'" (40:72-73) He [a] explained it, saying, "Meaning, where is your Imam that you associated with the Imam that Allah made for the people?" (Tafsir al-Qummi) عنه، عن أبيه عن النضر، عن يحيى الحلبي، عن ابن مسكان، عن زرارة قال: سئل أبو عبد الله عليه السلام وأنا جالس عن قول الله عز وجل: " من جاء بالحسنة فله عشر أمثالها " يجري لهؤلاء ممن لا يعرف منهم هذا الامر؟ - فقال: إنما هذه للمؤمنين خاصة، قلت له: أصلحك الله أرأيت من صام وصلى واجتنب المحارم وحسن ورعه ممن لا يعرف ولا ينصب؟ - فقال: ان الله يدخل أولئك الجنة برحمته Whoever comes with a good deed will have ten times the like thereof " (6:160) A man asked Imam as-Sadiq [a] about this verse, "Does this apply to those who do not know this Order (wilaya)?" So the Imam replied, "This is for the believers only." The man said, "May Allah rectify you, what about those who fast, pray, abstain from the forbidden, are pious, but do not know about this Order and do not hate the Ahl al-Bayt and their followers (yunassib)?" So the Imam replied, "Allah will enter those people into Paradise by His grace." (al-Mahasin)
  4. علي بن إبراهيم عن أبيه، عن ابن أبي عمير، عن عبد الرحمن بن الحجاج، عن هاشم صاحب البريد قال: كنت أنا ومحمد بن مسلم وأبو الخطاب مجتمعين فقال لنا أبو الخطاب: ما تقولون فيمن لم يعرف هذا الامر؟ فقلت: من لم يعرف هذا الامر فهو كافر، فقال أبو الخطاب: ليس بكافر حتى تقوم عليه الحجة، فإذا قامت عليه الحجة فلم يعرف فهو كافر، فقال له محمد بن مسلم: سبحان الله ماله إذا لم يعرف ولم يجحد يكفر؟! ليس بكافر إذا لم يجحد، قال: فلما حججت دخلت على أبي عبد الله (عليه السلام) فأخبرته بذلك، فقال: إنك قد حضرت و غابا ولكن موعدكم الليلة، الجمرة الوسطى بمنى. فلما كانت الليلة اجتمعنا عنده وأبو الخطاب ومحمد بن مسلم فتناول وسادة فوضعها في صدره ثم قال لنا: ما تقولون في خدمكم ونساءكم وأهليكم أليس يشهدون أن لا إله إلا الله؟ قلت: بلى، قال: أليس يشهدون أن محمدا رسول الله (صلى الله عليه وآله)؟ قلت: بلى، قال: أليس يصلون ويصومون ويحجون؟ قلت: بلى، قال: فيعرفون ما أنتم عليه؟ قلت: لا، قال: فما هم عندكم؟ قلت: من لم يعرف [ هذا الامر ] فهو كافر. قال: سبحان الله أما رأيت أهل الطريق وأهل المياه؟ قلت: بلى، قال: أليس يصلون ويصومون ويحجون؟ اليس يشهدون أن لا إله إلا الله وأن محمدا رسول الله قلت: بلى، قال: فيعرفون ما أنتم عليه؟ قلت: لا، قال: فما هم عندكم؟ قلت: من لم يعرف [ هذا الامر ] فهو كافر. قال: سبحان الله أما رأيت الكعبة والطواف وأهل اليمن وتعلقهم بأستار الكعبة! قلت: بلى، قال: أليس يشهدون أن لا إله إلا الله وأن محمدا رسول الله (صلى الله عليه وآله) ويصلون ويصومون ويحجون؟ قلت: بلى، قال: فيعرفون ما أنتم عليه، قلت: لا قال: فما تقولون فيهم؟ قلت: من لم يعرف فهو كافر. قال: سبحان الله هذا قول الخوارج، ثم قال: إن شئتم أخبرتكم، فقلت أنا: لا (1)، فقال: أما إنه شر عليكم أن تقولوا بشئ ما لم تسمعوه منا، قال: فظننت أنه يديرنا على قول محمد بن مسلم. A man was sitting with Muhammad b. Muslim and Abu'l Khattab. Abu'l Khattab said, "What do you say regarding those who do not recognize this Order (Imamate)?" The man said, "Whoever does not recognize this Order is a disbeliever." Abu'l Khattab said, "He is not a disbeliever until he is presented with proof. When he is presented with proof, and he does not recognize it, then he is a disbeliever." So Muhammad b. Muslim said to him, "May Allah be glorified! Why would he be a disbeliever if he does not recognize nor deny it? He would not be a disbeliever unless he denies it [outright]." So when the man performed Hajj, he visited Imam Ja`far as-Sadiq [a] and told him about the conversation. So the Imam said, "You are here, but they are absent. So [all of you must] come to me tonight at the middle pillar in Mina." When night fell, the man, Abu'l Khattab, and Muhammad b. Muslim met the Imam. The Imam took a pillow and held it against his chest. Then, he said to them, "What do you say regarding your servants, your women, and your parents? Do they not bear witness that there is no god except Allah?" The man said, "Of course." The Imam said, "Do they not bear witness that Muhammad is the Messenger of Allah?" The man said, "Of course." The Imam said, "Do they not pray, fast, and go on Hajj?" The man said, "Of course." The Imam said, "Do they recognize what you are upon (wilaya)?" The man said, "No." The Imam said, "So what are they to you?" The man said, "Whomever does not recognize this Order is a disbeliever." The Imam said, "May Allah be glorified! Do you not see the people on the streets and the waterbearers?" The man said, "Of course." The Imam said, "Do they not pray, fast and go on Hajj? Do they not bear witness that there is no god except Allah and that Muhammad is the Messenger of Allah?" The man said, "Of course." The Imam said, "Do they recognize what you are upon?" The man said, "No." The Imam said, "So what are they to you?" The man said, "Whomever does not recognize this Order is a disbeliever." The Imam said, "May Allah be glorified! Have you not seen the Ka`ba, the circumambulation, the people of Yemen and their clinging onto the cloth of the Ka`ba?!" The man said, "Of course." The Imam said, "Do they not bear witness that there is no god except Allah and that Muhammad is the Messenger of Allah? Do they not pray, fast and go on Hajj? " The man said, "Of course." The Imam said, "Do they recognize what you are upon?" The man said, "No." The Imam said, "So what are they to you?" The man said, "Whomever does not recognize this Order is a disbeliever." The Imam said, "May Allah be glorified! This is the saying of the Khawarij. If you want, I will tell you [their status]." The man said, "No." The Imam said, "Surely, it is evil for you to say something that you have not heard from us." The man narrated: So I gathered that he was turning us toward the opinion of Muhammad b. Muslim. (al-Kafi, Volume 2, page 401)
  5. It is not a Succession of the Prophet because such a succession are not succeeded by elections of people, but rather by God. Read for example the verse: Their prophet said to them, ‘God has now appointed Talut to be your king,’ but they said, ‘How can he be king over us when we have a greater right to rule than he? He does not even have great wealth.’ He said, ‘God has chosen him over you, and has given him great knowledge and stature. God grants His authority to whoever He pleases: God is magnanimous, all knowing.’ The whole Saqifah was about few companions trying to elect themselves to rule (notice none of them have been approved by the prophet himself) and it was a conversation of who have greater right to rule, this is exactly the same mentality of those Bani Israel who are referred in the verse. This kind of leadership have nothing to do with God Himself appointing a leader (read verse 17:80). That's why Imam Ali (عليه السلام) was not even interested and did not took seriously their leadership. What he was concern is the wellbeing of the faith of the Muslims.
  6. Recite and understand the Dua Abu Hamza Thumali. It gives even hope for people who have developed satisfaction for their sinful habits and evil characteristics that they don't feel any shame for it. I am the committer of the grave transgressions, I am the one who challenged his Master, I am the one who disobeyed the All-great of the heavens, I am the one who has given bribes violating the laws of the All-lofty Lord, I am the one who has been delighted for committing such sins, I am the one who, although You have respited, has not cared, I am the one whom, although You have covered him, has not felt ashamed, who committed so many acts of disobedience that he has violated (all terms), and who, although You have disregarded, has not minded.
  7. I agree fully with this part: This relationship has helped the Islamic Republic of Iran become an effective mediator in recent weeks and months, to ensure that the withdrawal of occupation forces doesn't lead to civil war, and to prod the new government to be inclusive of all Afghans. Iran has strong reason to believe that the sudden withdrawal of western forces was designed to create instability and chaos in Afghanistan. The US believes that if it can’t have Afghanistan, then the country should become a source of persistent trouble for Iran, China, Russia and even India. Meanwhile, significant sums of money are currently being sent by Saudi Arabia and 2 other regional counties to support extremist takfirist factions within the Taliban. Iran isn’t naive, but doing what it can to prevent tragedy is a responsibility. If that doesn’t work, the Quds Force will vehemently support those resisting extremism and terrorism.
  8. They will not change and they will persecute them sooner or later. The reason is in their ideology, a produce of wicked interpretation of different ideologies, where they find only satisfaction in bloodshed, lust and power. It is our own foolishness if we think that wicked ideology produce good apples. The Qur'an describe so beautifully: And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability.[Quran 14:26]
  9. Everything returned to normal they say... reminds me the days of Isis after capturing of Mosul.
  10. Why should we argue about the Khilafa of Sunni Islam when it itself has nothing to do with principles of Sunni Islam. Khilafa for them is a fallible political leader of the Ummah who live by period of time and dies, he can be either evil or good, the same way how the kings in Christians and Jews have been formed in the past. If you want to criticize Sunni Islam, then you need to focus on the principles of Sunni Islam, their Aqidah, Tawheed etc, those principles that differ from others and those that are the foundation of the Sunni Islam.
  11. I don't think such a problem of access to the Imam (عليه السلام) is even related to successor by God, they are two different things.
  12. No, Science have not move beyond and will not move beyond it because the principles of empirical science is limited much on the sensical properties, while in reality there is more than human sensical observation. Cosmological argument is an philosophical argument thus Science have nothing to do with it and philosophy is beyond Science and not the other way. There is no such a thing that Energy itself causes a potential to become actual. Energy is manifested always in something that is changing, which falls to the totality of possible. This energy can not be created and destroyed and thus thinking that Energy have always been there is a big mistake to make. It does not state such a thing. In the law of conservation of energy states that the total energy of an isolated system remains constant. It is possible that before our Universe came to be, there were not even Energy there, then God created Universe with Energy that follows the law of conservation of energy. You need to understand cause and effect in non-physics sense. Any possible existence have potential and that the potential to become actual, it always need an other actualizer than itself to actualize the potential. This is an universal concept that relates to reality itself!
  13. Salaam Aleikum, Before giving his logical proof, in the proposition 6 he makes very remarkable statement, where he make sure that we are talking about the group/set of all possible beings/causes. This means that we don't care if there were an infinity or finite causes in past, or there is an infinity amount of multi universes or finite, he comes to logical conclusion that it always needs an necessary being to cause the group to exist. 1. Something exists. 2. Whatever exists is either possible or necessary. 3. If that something which exists is necessary, then there is a necessary existent. 4. Whatever is possible has a cause. 5. So if that something which exists is possible, then it has a cause. 6. The totality of possible things is either necessary in itself or possible in itself. 7. The totality cannot be necessary in itself since it exists only through the existence of its members. 8. So the totality of possible things is possible in itself. 9. So the totality of possible things has a cause. 10. This cause is either internal to the totality or external to it. 11. If it is internal to the totality, then it is either necessary or possible. 12. But it cannot in that case be necessary, because the totality is comprised of possible things. 13. And it also cannot in that case be possible, since as the cause of all possible things it would in that case be its own cause, which would make it necessary and not possible after all, which is a contradiction. 14. So the cause of the totality of possible things is not internal to that totality, but external to it. 15. But if it is outside the totality of possible things, then it is necessary. 16. So there is a necessary existent. --- 11-14 is interesting, it proves that this totality of possible can not be internal necessary nor internal possible either because of the contradiction of the previous logical propositions, but rather it needs to have external cause which can only be necessary, because outside of all possible entities is necessary being.
  14. It is actually this part that annoys me, they remember it as day of joy because of Musa (عليه السلام) and bani israel, but they totally ignore the family of prophet (saws) suffering in this day, out of ignorance. Majority Sunnis fall in this same category.
  15. Is it even haram if it is means to take it as medicine and as to protect you from the life threatening situation?
  16. I would say that the subjects are not the problem itself but how we should present them in public platform where majority people are connected to it is more important to concern.
  17. Life and Death are tests/trials: Allah has created death and life to test which one of you is best in deeds.” ―Quran 67:2
  18. Dua is an act of worship Your Lord has said, ‘Call Me, and I will hear you!’ Indeed those who are disdainful of My worship will enter hell in utter humility. and and that places of worship are for God; so do not call upon another alongside God As you are sunni I will quote a Sunni narration: An-Nu’man ibn Bashir[رضي الله عنه ] narrated the Prophet [ﷺ] said: “Dua [Supplication to Allah ] is worship. Then he read the verse,” Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!” [Ghafir:60] Collected by Abu Dawud [1479], At-Tirmithi [3372] An-Nisa’I in Al-Kubara [11464], Ibn Majah [3828]. Imam An-Nawawi graded this Hadith as being Sahih in [ Athkar] and Imam At-Tirmithi graded it a being Hasan
  19. There is nothing wrong with that kind of dua. Everyone accept the permissibility to do such a dua, even salafis do it. That dua is actually a proof that it was a common dua form the imams (عليه السلام) always did, by only invoking Allah in every wordings without going to call other in the dua. Saying by the right of Muhammad (saws) is not calling prophet Muhammed in dua. Invoking to God alone is His right, because Dua is form of worship and Imam zayn al abidin (عليه السلام) said The greatest right of God against you is that you worship Him without associating anything with Him.
  20. In one of the video they say that Shias do not curse the sahaba, either they say that as an lie or as an hypocrite. Either way, nothing will bring any good from their extreme idealogy, so you can mostly only doubt them. There is something going on there and only time will reveal their motive.
  21. Salaam Aleikum, You will hear nowadays often from some physicist that Time is an illusion. But of course this is not true: Some physicists are very adamant about wanting to say things about [time]; Sean Carroll for example is very adamant about saying that time is real. You have others saying that time is just an illusion, that there isn't really a direction of time, and so forth. I myself think that all of the reasons that lead people to say things like that have very little merit, and that people have just been misled, largely by mistaking the mathematics they use to describe reality for reality itself. If you think that mathematical objects are not in time, and mathematical objects don't change -- which is perfectly true -- and then you're always using mathematical objects to describe the world, you could easily fall into the idea that the world itself doesn't change, because your representations of it don't. - Tim Maudlin It is common thing to confuse attribute of abstract objects to reality, when they are two different things. We can compute (Quantum Mechanics) statically an observed events, but we can not say that reality works in statical way. Because in some cases we lack an information/knowledge about the reality events that behave in complex way, we invent an statical laws to measure the probability of these event and how they could in future behave (this is what we call world of possibility). If Time is illusion, then it implies that there is never an change, which is absurdity. Because in reality there is change, thus time is real. Allah (سُبْحَانَهُ وَ تَعَالَى) swears by the Time, and whatever God swears on, it is the Truth, thus time is truth and not illusion: وَالعَصرِ By Time! 103:1
  22. Yes, there will be no Shia of Imam Ali (عليه السلام) in hell-fire: He said: Abu Nasr Muhammad ibn al-Husayn al-Basir al-Muqri informed me from Abu Abdillah al-Asadi, who reported from Ja'far ibn Abdullah ibn Ja'far al-Alawi al-Muhammadi, who reported from Yahya ibn Hashim al-Ghassani, who reported from Ghayath ibn Ibrahim, who reported from Ja'far ibn Muhammad, from his father, from his forefathers that: The Prophet, peace be upon him and his progeny, said: "I have been taught (by Allah) the seven verses (i.e. Surah al-Fateha) of two recitations. And the whole Ummah of mine was presented to me (while in the clay form), till I was able to see its small and its big; and I looked at the entire heavens. And when I saw you, O ‘Ali, I sought forgiveness for you and your followers till the Day of Judgement." --- We need to work to become Shia of Imam Ali (عليه السلام) and when we die, we can with absolute certainty (if we did not have the certain knowledge in this life) know if we ever were one of his follower.
  23. Wa Aleikum Salaam, Because God is not an creation, He is the Absolute Being. And we are not limiting it to 5 senses, even if there were an infinity different senses, we can not use any senses to capture an Absolute Being. Heart is different and it has different function than senses, because it is the heart that sees and hears and feel the presence of God, but not a vision or sound, or feeling or any other senses. It does not support it.
  24. It is interesting to read from New Testament the following statement: Jesus said: “Blessed are the pure in heart: for they shall see God” (Mt. 5:8). This is actually clear when you read the part of pure heart and seeing God. The Christian commentary says that this seeing is not seeing God literally by vision, but rather: What, then, is the meaning of “see” in Matthew 5:8? D.R. Dungan suggested that it refers to recognizing God in all the wonders of his creation (Hermeneutics, Cincinnati, Standard, n.d., p. 18). The fool sees only raw “matter” when he contemplates nature (see “senseless heart” Rom. 1:21b); the spiritual person “sees” far beyond that (Rom. 1:20). Some faces that Day will be shining and radiant, looking at their Lord. This what Paradise is, we will look at Him in every moment so clear, by witnessing all the creations, actions, events of Paradise. Why we can see God so clear now like the clarity of the shining full Moon, because in that day Our Heart will be perfected: Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things.[66:8] Imam Ali (عليه السلام) refer to this same seeing: Eyes do not see Him face to face, but hearts perceive Him through the realities of belief. He is near to things but not (physically) contiguous. He is far from them but not (physically) separate. He is a speaker, but not with reflection. He intends, but not with preparation. He moulds, but not with (the assistance of) limbs. He is subtle but cannot be attributed with being concealed. He is great but cannot be attributed with haughtiness. He sees but cannot be attributed with the sense (of sight). He is Merciful but cannot be attributed with weakness of heart. Faces feel low before His greatness and hearts tremble out of fear of Him.
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