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In the Name of God بسم الله

Abu Nur

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    Abu Nur reacted to Ibn al-Hussain in Riya - A Journey Towards the Self   
    Praise and compliments should always be moderate - I have given a lecture on this in Ramadhan, perhaps I will write a post about it as well. When your praise/compliments are excessive that itself is problematic. But general simple factual compliments are not problematic, especially when they are accompanied by the glorification and praise of Allah (سُبْحَانَهُ وَ تَعَالَى).
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    Abu Nur reacted to Ibn al-Hussain in Riya - A Journey Towards the Self   
    Hadith from Imam Sadiq (a) quoting Allah:
    عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن عثمان بن عيسى، عن علي بن سالم قال: سمعت أبا عبد الله (عليه السلام) يقول: قال الله عز وجل: أنا خير شريك من أشرك معي غيري في عمل عمله لم أقبله إلا ما كان لي خالصا.
    The word "shareek" here is being used here as tashbeeh (figurative comparison or resemblance) for a business partnership. Meaning, in a partnership, if you do an action and earn money, you give the rightful portion to your partner. In this hadith Allah (سُبْحَانَهُ وَ تَعَالَى) is saying I am the best of "partners", and the rightful portion of any action needs to be given to Him - if one allots a portion of any action to another individual by also taking them as a "partner", then they have not done the action sincerely.
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    Abu Nur reacted to Qa'im in The Divine Will   
    There are indeed different narrations on "the first creation". Remember that mashi'a is both fi`l and infi`al. When one says mashi'a, they are just using a substantive formulation to make a verb into a noun. Otherwise, the mashi'a is just Allah's act of willing (sha'a), a verb, and that action is sempiternal. So thus, narrations that say that the Muhammadan Light is the first creation mean that it is the first creation after the mashi'a. The mashi'a is the process that births every thing in the creation.
    Is the mashi'a the same thing as the Muhammadan Light? The Muhammadan Light is the place (mahal) of the mashi'a. Imam `Ali (as) says in khutbat al-bayan, هو المكون ونحن المكان. He does not say نحن التكوين. So the answer is that the two are very closely related, like a glowing oil almost touched by fire but not quite (24:35).
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    Abu Nur reacted to Qa'im in Identity Politics   
    For example, some people are very fixed on the whiteness or maleness of a perpetrator of a crime, rather than the crime itself. Headlines should not be focused on "black people did this" or "Muslims did that" or "the patriarchy caused this".
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    Abu Nur reacted to Islamic Salvation in Reliable Narrations: Intellect and Knowledge   
    Wa Alaykum Salam. 
    What you have quoted from Tafsir al-Safi goes back to Tafsir al-Askari [a Tafsir which claims to originate from the Eleventh Imam].
    This is the translation:
    قال رجل للصادق عليه السلام فإذا كان هؤلاء العوام من اليهود لا يعرفون الكتاب الا بما يسمعونه من علمائهم لا سبيل لهم إلى غيره فكيف ذمّهم بتقليدهم و القبول من علمائهم و هل عوام اليهود الا كعوامنا يقلّدون علمائهم فان لم يجز لأولئك القبول من علمائهم لم يجز لهؤلاء القبول من علمائهم فقال عليه السلام بين عوامنا و علمائنا و بين عوام اليهود و علمائهم فرق من جهة و تسوية من جهة أما من حيث استووا فان اللَّه قد ذمّ عوامنا بتقليدهم علماءهم كما قد ذمّ عوامهم و أمّا من حيث افترقوا فلا،
    A man said to al-Sadiq عليه السلام: If the common people among the Jews did not have any other way to obtain knowledge of the Book except through what they heard from their scholars - then why did He blame them for their following of the scholars and acceptance from them?
    Further, is it not the case that the common people among the Jews are like our common people for they [our common people] too follow their scholars, so if it is not permitted for them [the Jews] to accept from their scholars then is it not also impermissible for these [our common people] to accept what their scholars say?
    He عليه السلام said: Between our common people and our scholars and the laity among the Jews and their scholars there is a difference in one aspect and similarity in another aspect. As far as the similar aspect is concerned then just as Allah censured our common people for the blind following of their scholars He did the same in censuring their common people, but as for the divergent aspect then No [he did not censure it].
      قال بيّن لي ذلك يا بن رسول اللَّه قال إنّ عوام اليهود كانوا قد عرفوا علمائهم بالكذب الصريح و بأكل الحرام و الرّشا و بتغيير الأحكام عن واجبها بالشفاعات و العنايات و المصانعات و عرفوهم بالتعصب الشديد الذي يفارقون به أديانهم و إنهم إذا تعصبوا أزالوا حقوق من تعصبوا عليه و اعطوا ما لا يستحقه من تعصبوا له من اموال غيرهم و ظلموهم من أجلهم و عرفوهم يقارفون المحرّمات و اضطروا بمعارف قلوبهم إلى أن من فعل ما يفعلونه فهو فاسق لا يجوز ان يصدق على اللَّه و لا على الوسائط بين الخلق و بين اللَّه فلذلك ذمّهم لما قلّدوا من قد عرفوا و من قد علموا أنّه لا يجوز قبول خبره و لا تصديقه في حكايته و لا العمل بما يؤديه إليهم
    The Narrator said: Explain it for me O the son of the messenger of Allah.
    He عليه السلام said: the common people among the Jews knew that their scholars used to lie outright, eat the forbidden wealth, were corrupt, changed the laws from what they should be based on intercession, favours and bribes. They also knew that their scholars were excessively partisan, that they used to split up their religion because of this rivalry and used to trample the rights of those they were against and give those they are partial towards what they do not deserve of the wealth of others, they used to oppress them [the enemies of their allies] to please their biases. They knew them to perpetrate the forbidden. They [the common people] knew it in their hearts [had intrinsic knowledge] that the one who does what they used to do is a Fasiq, and it is not acceptable to consider them truthful in what they attribute to Allah or to the intermediaries between the creation and Allah. That is why He censured them when they followed those they knew for a fact it was forbidden to accept their reports or consider them truthful in what they say, or to act based on what they instruct.
      وكذلك عوام امتنا إذا عرفوا من فقهائهم الفسق الظاهر ، والعصبية الشديدة والتكالب على حطام الدنيا وحرامها ، وإهلاك من يتعصبون عليه إن كان لاصلاح أمره مستحقا ، وبالترفق بالبر والاحسان على من تعصبوا له ، وإن كان للاذلال والاهانة مستحقا فمن قلّد من عوامنا مثل هؤلاء الفقهاء، فهم مثل اليهود الذين ذمّهم الله تعالى بالتقليد لفسقة فقهائهم
    Likewise, the laity of our community, if they recognize signs of clear-cut Fisq from their scholars, extreme partisanship, their turning towards amassing the wealth of this world and its prohibited items, destroying the affair of the one they are biased against even though extending assistance to him is what is appropriate,  showing compassion, good-will and charity to the one they are biased towards even thought humiliating and chastising them is the appropriate response - then the one among our common people who follows such Fuqaha are like the Jews and those who are censured by Allah the Elevated because of their following of corrupt scholars.
    فأما من كان من الفقهاء صائناً لنفسه، حافظاً لدينه، مخالفاً لهواه، مطيعاً لأمر مولاه، فللعوام أن يقلدوه. وذلك لا يكون إلاّ بعض فقهاء الشيعة، لا جميعهم فان من يركب من القبائح و الفواحش مراكب فسقة فقهاء العامّة فلا تقبلوا منهم عنا شيئاً و لا كرامة لهم.
    As for the one among the Fuqaha who protects his soul, preserves his religion, opposes his caprice [desires], and obeys the command of his Master then it is upon the laity to follow him. There are only some of the Fuqaha of the Shia who are like this, not all. As for those who perpetrate the despicable and abominable acts the way the `Amma [proto-Sunni] scholars do then do not not accept from them about us anything and they are not to be honoured.
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    Abu Nur got a reaction from Islamic Salvation in Reliable Narration: Wilaya and Thaqalayn   
    I was reading and came to similar hadith that was narrated by Umar ibn al-Khattab. I don't know about authenticity of the hadith:

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    Abu Nur reacted to Islamic Salvation in Reliable Narrations: Intellect and Knowledge   
    A perfect equivalence in English for the Islamic conception of Aql is difficult to find.
    The narrations that speak of Aql, notwithstanding the ones with a mystical bent which treat it as a ‘being’ in some cosmological sense, all indicate that it is above mere intellect in the sense of cleverness. Aql does not just mean mere function of ratiocination. These narrations expect every possessor of Aql to follow the way of Allah (i.e. Islam) which is the logical thing to do i.e. the one who disobeys Allah then his Aql has not been perfected. 
    Perhaps a better word would be ‘consciousness’ with its evocation of self-awareness of who we are and what Allah wants from us. In this context, it is easy to understand why the merit of one who performs Salat for example, with an understanding of what it is and why he is doing it, will have a greater reward than the one who is doing it out of mere habit and without such an understanding.
    That verse has to do with lightening the burden for those who were keeping the night vigil prayer. It asks them to recite, as much of the Qur'an as they could without over-taxing themselves. It does not have to do with those deficient in Aql.
    The Pen has been lifted for those who are mentally retarded. Each soul will be judged according to its capacity.
  8. Like
    Abu Nur reacted to Islamic Salvation in Reliable Narrations: Intellect and Knowledge   
    Wa Alaykum Salam. Jazakalla for your Dua. 
    After listing the five groups of people whom the mill-stone will grind, the Commander of the Faithful speaks of a City in which will be the hands of oath-breakers.
    You know that the prophet had predicted that Ali will have to fight three groups of people after him, including the Nakithin [oath-breakers]. This was realized in the Battle of Basra against Aisha, Talha and Zubayr [the last two having given him the pledge of allegiance and then reneged on it]. This tallies with the hands of these individuals being found in that city [because Bay'a is given by the hand].
    This being the case, I think the primary meaning of oath-breakers in the Hadith should be those individuals who make a pact with someone [especially the pledge of allegiance to a leader] and then break it treachery.
  9. Like
    Abu Nur reacted to Qa'im in Devolution   
    A man asked Imam Ja`far [a] about the Paradise of Adam.    The Imam said, "It was a garden from the gardens of this world. The sun and the moon would rise over it. If it were from the Gardens of Eternity, he would have never left it."    حدثنا محمد بن الحسن رحمه الله قال: حدثنا محمد بن الحسن الصفار عن ابراهيم بن هاشم عن عثمان عن الحسن بن بشار عن أبي عبد الله عليه السلام قال: سألته عن جنة آدم فقال: جنة من جنات الدنيا تطلع عليه فيها الشمس والقمر ولو كانت من جنات الخلد ما خرج منها أبدا.    (`Ilal ash-Shara'i`)
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    Abu Nur got a reaction from shia farm girl in Jewishencyclopedia.com got me real Mad   
    They follow not except assumption, and they are not but falsifying. Q:6:116
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    Abu Nur got a reaction from A Muslim Artist in Jewishencyclopedia.com got me real Mad   
    They follow not except assumption, and they are not but falsifying. Q:6:116
  12. Like
    Abu Nur got a reaction from Hameedeh in Jewishencyclopedia.com got me real Mad   
    They follow not except assumption, and they are not but falsifying. Q:6:116
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    Abu Nur reacted to Haji 2003 in Nationalism & Religion   
    ^ that's a data point in the evidence that the Saud's never really believed in the Islam that they were promoting all these years, it was just a means of controlling the population.
    Now that they are having problems with using Islam, they are making a 180-degree turn.
    I think it's just kicking the problem down the road, will the people be satisfied with social reform as a substitute for economic and political reform?
  14. Sad
    Abu Nur reacted to Qa'im in Karbala: The Supreme Sacrifice   
    The Messenger of Allah (s) was sitting one day when al-Hasan [a] came. When he (s) saw him [a], he wept and said, "Come to me, my son!" and he sat him down on his right leg.

    Then, al-Husayn [a] came. When he (s) saw him [a], he wept and said, "Come to me, my son!" and he sat him down on his left leg.

    Then, Lady Fatima [a] came. When he saw her, he wept and said, "Come to me, my daughter!" and he sat her down in front of him.

    Then, the Commander of the Faithful [a] came. When he saw him, he wept and said, "Come to me, my brother!" and he sat him down to his right side.

    So his companions said to him, "O Messenger of Allah! You did not see one of these except that you wept. What is in them that caused this?"

    The Messenger replied, "By He who raised me up as a prophet, and selected me above all of the people! I and them are the dearest creatures to Allah, and nothing on the face of the Earth is more beloved to me than them.

    As for `Ali b. Abi Talib, he is my brother and my confidant, the Master of the Order after me, the Master of my brigade in this world and the Hereafter, and the Master of my Pond and my intercession. He is the Master of every Muslim, the Imam of every believer, and the leader of every pious person. He is my deputy and my vicegerent over my family and my Nation both during my life and after my death. Love of him is love of me, hatred of him is hatred of me. By his allegiance, my Nation is given mercy, and by opposing him, the opponents were cursed. I wept when he came because I remembered my Nation's betrayal of him after me - he will be betrayed until he is unable to take my seat. Allah has made him after me, and his authority will not fall until the side of his head is struck and his beard is soaked by it [with blood] in the best month, the month of Ramadan, in which the Qur'an was revealed as guidance for the people and elucidations of guidance and a criterion.

    As for my daughter Fatima, she is the Mistress of the Women of the Worlds, from the first to the last. She is a part of me, the light of my eye, the fruit of my heart, and my spirit within me. She is a human houri. Whenever she stands at her prayer-niche before her Lord, her light illuminates for the angels of the heavens, just as the light of the stars illuminate for the people of the Earth; and Allah says to His angels, 'O My angels! Look at My female servant Fatima, the Mistress of My female servants, standing before Me. Her chest shivers out of fear of Me, and she has set her heart to worshiping Me. I bear witness to you that I have made her followers safe from the Fire.' When I saw her, I remembered what would happen to her after me. It is as if I am with her, as disgrace enters her home, and her sanctity is violated, and her right is taken away, and she is prevented from her inheritance, and her side (rib) is broken, and her fetus is miscarried as she calls, 'O Muhammada!' and she is not answered. She will call for help, but not be helped. After me, she will always be grieving, distressed, and weeping. In a moment, she will recall the cessation of revelation to her house, and in the next moment, she will recall my absence. She will be lonely when night comes to her and she does not hear my voice reciting the Qur'an in the night prayer. She will see herself become humiliated after being honoured in the days of her father. At that, Allah will give her solace through the angels, and they will call to her what they called to Mary the daughter of `Imran. They will say, 'O Fatima! Surely, Allah has chosen you, purified you, and chosen you above the women of the worlds. O Fatima! Devote yourself to your Lord, prostrate, and bow with those who bow.' Then, her pain will begin and she will become ill, so Allah will send Mary the daughter of `Imran to her, to take care of her in her illness and give her solace. At that, Fatima will say, 'O Lord! I have despised life, and I am discontented with the people of this world, so reunite me with my father.' So Allah will reunite her with me, and she will be the first to follow me from my family. She will come to me grieving, distressed, sorrowful, robbed, and killed. At that, I will say, 'May Allah curse those who oppressed her, and punish those who robbed her, and humiliate those who humiliated her, and put he who struck her side and caused her miscarriage in the Fire forever.' At that, the angels will say 'Amen.'

    As for al-Hasan, he is my son and my child. He is from me, the joy of my eye, the light of my heart, and the fruit of my heart. He is the Master of the Youth of Paradise, and the Proof of Allah upon the Nation. His order is my order, and his words are my words. Whomever follows him is of me, and whomever disobeys him is not of me. When I looked at him, I remembered the humiliation he will experience after me. His authority will remain until he is killed with poison in oppression and enmity. At that, the angels will weep over his death, and everything will weep over him, including the birds in the sky and the whales in the sea. Whomever weeps over him will not be blinded on the Day that the eyes will be blinded. Whomever grievs over him will not grieve on the Day that the hearts will grieve. Whomever visits him in his Baqi`, his feet will be firm on the Path on the Day that the feet will falter.

    As for al-Husayn, he is from me, he is my son and my child. He is the best of the creation after his brother. He is the Imam of the Muslims, the Master of the believers, the vicegerent of the Lord of the Worlds, the helper of those who seek help, the cave of those who seek refuge, the Proof of Allah upon His whole creation, the Master of the Youth of Paradise, and the Gate of Salvation of my Nation. His order is my order, his obedience is my obedience. Whomever follows him is of me, and whomever disobeys him disobeys him is not of me. When I saw him, I remembered what will happen to him after me. It is as if I am with him when he appeals for help by my sanctity and my grave but he is not helped. So I will come to him in his dream and order him to take a trip to me, and I will give him glad tidings of martyrdom. So he will go to the land of his killing and his demise, the land of suffering and calamity and killing and annihilation. A group of Muslims will support him, and they will be from the Masters of the Martyrs of my Nation on the Day of Resurrection. It is as if I am looking at him as is struck with a spear and falls off of his horse. He will then be slaughtered as an oppressed ram is slaughtered."

    Then, the Messenger of Allah (s) wept, and those around him wept, and their voices were raised. Then, he (s) stood, saying, "O Allah, I complain to You regarding what will happen to my Ahl al-Bayt after me." Then, he entered his house.

    حدثنا علي بن أحمد بن موسى الدقاق (رحمه الله)، قال: حدثنا محمد ابن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين بن
    يزيد النوفلي، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن سعيد بن جبير، عن ابن عباس، قال: إن رسول الله (صلى الله عليه وآله) كان جالسا ذات يوم إذ أقبل الحسن (عليه السلام)، فلما رآه بكى، ثم قال: إلي يا بني، فما زال يدنيه حتى أجلسه على فخذه اليمنى، ثم أقبل الحسين (عليه السلام)، فلما رآه بكى، ثم قال: إلي يا بني، فما زال يدنيه حتى أجلسه على فخذه اليسرى، ثم أقبلت فاطمة (عليها السلام)، فلما رآها بكى، ثم قال: إلى يا بنية، فأجلسها بين يديه، ثم أقبل أمير المؤمنين (عليه السلام)، فلما رآه بكى، ثم قال: إلي يا أخي، فما زال يدنيه حتى أجلسه إلى جنبه الايمن، فقال له أصحابه: يا رسول الله، ما ترى واحدا من هؤلاء إلا بكيت، أو ما فيهم من تسر برؤيته! فقال (صلى الله عليه وآله): والذي بعثني بالنبوة، واصطفاني على جميع البرية، إني وإياهم لاكرم الخلق على الله عزوجل، وما على وجه الارض نسمة أحب إلي منهم. أما علي بن أبي طالب فإنه أخي وشفيقي، وصاحب الامر بعدي، وصاحب لوائي في الدنيا والآخرة، وصاحب حوضي وشفاعتي، وهو مولى كل مسلم، وإمام كل مؤمن، وقائد كل تقي، وهو وصيي وخليفتي على أهلي وأمتي في حياتي وبعد مماتي، محبه محبي، ومبغضه مبغضي، وبولايته صارت أمتي مرحومة، وبعداوته صارت المخالفة له منها ملعونة، وإني بكيت حين أقبل لاني ذكرت غدر الامة به بعدي حتى إنه ليزال عن مقعدي، وقد جعله الله له بعدي، ثم لا يزال الامر به حتى يضرب على قرنه ضربة تخضب منها لحيته في أفضل الشهور شهر رمضان الذي أنزل فيه القرآن هدى للناس وبينات من الهدى والفرقان. وأما ابنتي فاطمة، فإنها سيدة نساء العالمين من الاولين والآخرين، وهي بضعة مني، وهو نور عيني، وهي ثمرة فؤادي، وهي روحي التي بين جنبي، وهي الحوراء الانسية، متى قامت في محرابها بين يدي ربها جل جلاله زهر (1) نورها لملائكة السماء كما يزهر نور الكواكب لاهل الارض، ويقول الله عز وجل لملائكته: يا
    ملائكتي، انظروا إلى أمتي فاطمة سيدة إمائي، قائمة بين يدي ترتعد فرائصها (1) من خيفتي، وقد أقبلت بقلبها على عبادتي، أشهدكم أني قد أمنت شيعتها من النار. وإني لما رأيتها ذكرت ما يصنع بها بعدي، كأني بها وقد دخل الذل بيتها، وانتهكت حرمتها، وغصبت حقها، ومنعت إرثها، وكسر جنبها (2)، وأسقطت جنينها، وهي تنادي: يا محمداه، فلا تجاب، وتستغيث فلا تغاث، فلا تزال بعدي محزونة مكروبة باكية، تتذكر انقطاع الوحي عن بيتها مرة، وتتذكر فراقي أخرى، وتستوحش إذا جنها الليل لفقد صوتي الذي كانت تستمع إليه إذا تهجدت بالقرآن، ثم ترى نفسها ذليلة بعد أن كانت في أيام أبيها عزيزة، فعند ذلك يؤنسها الله تعالى ذكره بالملائكة، فنادتها بما نادت به مريم بنت عمران، فتقول: يا فاطمة (إن الله اصطفاك وطهرك واصطفاك على نساء العالمين)، يا فاطمة (اقنتي لربك واسجدي واركعي مع الراكعين) (3). ثم يبتدئ بها الوجع فتمرض، فيبعث الله عز وجل إليها مريم بنت عمران، تمرضها وتؤنسها في علتها، فتقول عند ذلك: يا رب، إني قد سئمت الحياة، وتبرمت بأهل الدنيا، فألحقني بأبي. فيلحقها الله عز وجل بي، فتكون أول من يلحقني من أهل بيتي، فتقدم علي محزونة مكروبة مغمومة مغصوبة مقتولة، فأقول عند ذلك: اللهم العن من ظلمها، وعاقب من غصبها، وأذل من أذلها، وخلد في نارك من ضرب جنبها حتى ألقت ولدها، فتقول الملائكة عند ذلك: آمين. وأما الحسن فإنه ابني وولدي، ومني، وقرة عيني، وضياء قلبي، وثمرة فؤادي، وهو سيد شباب أهل الجنة، وحجة الله على الامة، أمره أمري، وقوله قولي، من تبعه فإنه مني، ومن عصاه فليس مني، وإني لما نظرت إليه تذكرت ما يجرى عليه من الذل بعدي، فلا يزال الامر به حتى يقتل بالسم ظلما وعدوانا، فعند ذلك تبكي الملائكة
    والسبع الشداد لموته، ويبكيه كل شئ حتى الطير في جو السماء، والحيتان في جوف الماء، فمن بكاه لم تعم عينه يوم تعمي العيون، ومن حزن عليه لم يحزن قلبه يوم تحزن القلوب، ومن زاره، في بقيعه ثبتت قدمه على الصراط يوم تزل فيه الاقدام. وأما الحسين فإنه مني، وهو ابني وولدي، وخير الخلق بعد أخيه، وهو إمام المسلمين، ومولى المؤمنين، وخليفة رب العالمين، وغياث المستغيثين، وكهف المستجيرين، وحجة الله على خلقه أجمعين، وهو سيد شباب أهل الجنة، وباب نجاة الامة، أمره أمري، وطاعته طاعتي، من تبعه فإنه مني، ومن عصاه فليس مني، وإني لما رأيته تذكرت ما يصنع به بعدي، كأني به وقد استجار بحرمي وقبري (1) فلا يجار، فأضمه في منامه إلى صدري، وآمره بالرحلة على دار هجرتي، وأبشره بالشهادة، فيرتحل عنها إلى أرض مقتله وموضع مصرعه أرض كرب وبلاء وقتل وفناء، تنصره عصابة من المسلمين، أولئك من سادة شهداء امتي يوم القيامة، كأني أنظر إليه وقد رمي بسهم فخر عن فرسه صريعا، ثم يذبح كما يذبح الكبش مظلوما. ثم بكى رسول الله (صلى الله عليه وآله) وبكى من حوله، وارتفعت أصواتهم بالضجيج، ثم قام (صلى الله عليه وآله): وهو يقول: اللهم إني أشكو إليك ما يلقى أهل بيتي بعدي، ثم دخل منزله (2).

    (Amali of Shaykh as-Saduq, page 174)
  15. Like
    Abu Nur reacted to Hameedeh in Mecca or the Mechanical   
    This youtube video was made from scenes at this year's Hajj (2017) by the Saudi Ministry of Culture and Information. It starts at the mountain and ends at the mechanical.
    Hajj 2017 emotional scenes
  16. Like
    Abu Nur reacted to The Straight Path in Reliable Narration: Wilaya and Thaqalayn   
    Thank you brother for the explanation!
  17. Like
    Abu Nur reacted to Islamic Salvation in Reliable Narration: Wilaya and Thaqalayn   
    W. Salam.
    I don't think that they are qualified to speak about Shi'i Hadith. They likely limited themselves to popular works of Hadith like al-Kafi [which have accessible gradings] and did not conduct an exhaustive search. 
    In any case, the Hadith in the OP is enough to disprove their claim, seeing as though it is a reliable version of Hadith al-Ghadir apart from the one they quote. Even if you do not accept the Wathaqa of Abu Tufayl and Hudhayfa b. Asid [the only controversial narrators in the chain], it does not matter one bit because Abu Ja`far عليه السلام confirms it, making it authentic by our standards.
     قال معروف بن خربوذ: فعرضت هذا الكلام على أبي جعفر عليه السلام فقال: صدق أبوالطفيل رحمه الله هذا الكلام وجدناه في كتاب علي عليه السلام وعرفناه
    Ma`ruf b. Kharrabudh said: I relayed these words to Abi Ja`far عليه السلام so he said: Abu Tufayl has spoken the truth - may Allah have mercy on him - we have found this speech in the book of Ali and do recognize it.
    The chain to Ma`ruf b. Kharrabudh is undisputed.
    On top of this, the purport of the Hadith comes in so many alternative reports that it can be claimed to be Mutawatir in meaning, at which point individual chains lose over-riding significance.
  18. Like
    Abu Nur reacted to AbdusSibtayn in Mecca or the Mechanical   
    marvellous! simply marvellous! 
    Congratulations once gain, brother @Qa'im !!
    This vandalism on our Islam ethics and aesthetics is no longer limited to just the realm of architecture. Look at this - 
    'Sharia compliant' sex shop to open in Mecca selling halal sex products for Muslims
    Umayyadism in full swing!!
  19. Like
    Abu Nur reacted to baqar in Purpose of Life   
    Sister, I think our purpose in life relates directly to the purpose the Creator had in mind. Our task merely is to figure out what that is.
    Not an easy task perhaps.
    But that is why He sent down those who understood it well to help us understand.
    But for the most part, we rejected them and have lost that chance.
    I mean most of us.
  20. Like
    Abu Nur reacted to Hameedeh in Purpose of Life   
    We may not always know our purpose, but it is there, waiting for us to discover it. Strive to do your best and trust in Allah for your success. 
  21. Like
    Abu Nur reacted to Socrates in A ShiaChat Reunion?   
    Youth of Ali/Socrates 
    life catches up with you and then there are more ways to waste time now  
    in between I got a masters and went to Najaf to study as well and now alhamdulillah have been visiting many different countries for Tableegh 
    am in contact with quite a few oldies like @phoenix @Ibn al-Hussain Sana, Nida, Akbar, (Maulana) Hadi Rizvi etc etc 
  22. Like
    Abu Nur reacted to Hannibal in A ShiaChat Reunion?   
    I've been on Shiachat since 2001 which makes it about 16 years now for me. I was there when there was just IRC. I would add that one of the major reasons why this is happening is because many of the more dedicated and mature writers got married, had kids and took on full-time jobs. What happens is that a lot of people lose their initial passion, go through struggles, breakdowns and become too busy to partake on a forum. Writing quality posts on Shiachat takes a lot of time. I remember in many of my past debates one post could take me up to 10-12 hours to write as it required lots of research. So our hectic lives simply do not allow us to contribute as much. 
    I think if our communities were smart, they would hire people full time to participate and write on these platforms. The wahhabis do it, why not us?
    Regardless, I don't believe quality discussions can take place on whatsapp or twitter. Those platforms do not allow sophisticated and well researched/well-sourced discussions to take place. So shiachat, I believe, will continue to serve its purpose.
    I have been thinking a lot about coming back as I owe this platform quite a bit for my own growth when I was younger. I will try to make small contributions for now and see where it takes me.
  23. Like
    Abu Nur reacted to Qa'im in Spread by the Sword?   
    There's no doubt that there were offensive wars, but spreading the dominance of the Islamic caliphate's authority is not the same as spreading Islam by the sword. These wars were supported by Jews, Nestorians and Copts, and Muslims remained minorities in the heart of their own civilization for many centuries. There were certain societal pressures put in place that encouraged conversion (taxes, marriage laws, inheritance laws, economic and political opportunities for Muslims), but these conversions were very gradual. Even then, conversions in most cases were really just public declarations of faith, and then you entered the polis as an equal, regardless of religious or ethnic background. Of course there were legitimate grievances that dhimmis had throughout history, especially under the Almohads, but ancient Judaeo-Christian communities existed in large numbers in the Mideast up until the 20th century, while ancient Muslim communities in Spain, Portugal, France, Sicily, and elsewhere were decimated.
  24. Like
    Abu Nur reacted to islam25 in Did the Sahaba become Kafir?   
    That is logical and true. 
  25. Like
    Abu Nur got a reaction from islam25 in Did the Sahaba become Kafir?   
    Misguided and they returned to guidance. They did not become kafir. 
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