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In the Name of God بسم الله

Abu Nur

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    Abu Nur reacted to Qa'im in What do Shias believe about Jesus Christ and his companions?   
    A companion asked the Prophet Muhammad about the apostles of Jesus, so he said,     "They were of his elite and his best. They were twelve ascetic individuals who were eager to come to the aid of Allah and His messenger. They had no pride, no weakness, and no doubt. They would support him with insight, force, sternness, and suffering."     The companion asked, "So who are your apostles, O Messenger of Allah?"     So he said, "The twelve Imams after me."      أبوالمفضل ، عن رجاء بن يحيى العبرتائي الكاتب ، عن محمد بن خلاد الباهلي ، عن معاذ بن معاذ ، عن ابن عون ، عن هشام بن زيد ، عن أنس بن مالك قال : سألت رسول الله صلى الله عليه وآله عن حواري عيسى فقال : كانوا من صفوته وخيرته وكانوا اثني عشر مجردين مكمشين في نصرة الله ورسوله ، لازهو ( 4 ) فيهم ولا ضعف ولا شك ، كانوا ينصرونه على بصيرة ونفاذ وجد وعناء ، قلت : فمن حواريك يا رسول الله ؟ فقال : الائمة بعدي اثنا عشر     (Bihar al-Anwar)
    A man asked Imam ar-Rida [a], "Why were the apostles [of Jesus] called hawariyyun?"    The Imam replied, "They were called the hawariyyun by the people because they would wash clothes - they cleansed the filth and dirt from the clothes. Also, the word hawariyyun is derived from the word 'bread' (hawar), and it is a form of bread made with sieved flour. We call them this because they cleansed themselves and others through the advice that they gave."    10 - حَدَّثَنا أَبُو العَبَّاسِ مُحَمَّدِ بْنِ إِبْراهيمِ بْنِ إِسْحاق الطَّالِقانِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ سَعِيدُ الكُوفِيّ قالَ: حَدَّثَنا عَلِىِّ بْنِ الحَسَنِ بْنِ عَلِىِّ بْنِ فضال، عَنْ أَبيهِ قالَ: قُلْتُ لِلرِّضَا عَلَيْهِ السَّلامُ لِمَ سُمِّيَ الْحَوَارِيُّونَ الْحَوَارِيِّينَ قَالَ أَمَّا عِنْدَ النَّاسِ فَإِنَّهُمْ سُمُّوْا حَوَارِيِّينَ لانَّهُمْ كَانُوا قَصَّارِينَ يُخَلِّصُونَ الثِّيَابَ مِنَ الْوَسَخِ بِالْغَسْلِ وَهُوَاسْمٌ مُشْتَقٌّ مِنَ الْخُبْزِ الْحُوَّارَى وَأَمَّا عِنْدَنَا فَسُمِّيَ الْحَوَارِيُّونَ حَوَارِيِّينَ لانَّهُمْ كَانُوا مُخْلَصِينَ فِي أَنْفُسِهِمْ وَمُخْلِصِينَ لِغَيْرِهِمْ مِنْ أَوْسَاخِ الذُّنُوبِ بِالْوَعْظِ وَالتَّذْكِيرِ قَالَ فَقُلْتُ لَهُ فَلِمَ سُمِّيَ النَّصَارَى نَصَارَى قَالَ لانَّهُمْ مِنْ قَرْيَةٍ اسْمُهَا نَاصِرَةُ مِنْ بِلادِ الشَّامِ نَزَلَتْهَا مَرْيَمُ وَعِيسَى عَلَيْهِ السَّلامُ بَعْدَ رُجُوعِهِمَا مِنْ مِصْرَ.    (`Uyoon Akhbar ar-Rida)
    Jesus said, “O assembly of Apostles! I have a request of you. Fulfill it for me.” They said, “Your request is fulfilled, O Spirit of God!” Then he stood up and washed their feet. They said, “It would have been more proper for us to have done this, O Spirit of God!” Jesus said, “Surely it is more fitting for a scholar to serve the people. I humbled myself only so that you may humble yourselves among the people after me, just as I humbled myself among you.” Then Jesus said, “Wisdom is developed by humility, not by pride, just as plants grow from soft soil and not from rock.” وبهذا الإسناد، عن محمد بن خالد، عن محمد بن سنان، رفعه قال: قال عيسى ابن مريم عليه السلام: يا معشر الحواريين لي إليكم حاجة اقضوها لي، قالوا: قضيت حاجتك يا روح الله، فقام فغسل أقدامهم (1) فقالوا: كنا نحن أحق بهذا يا روح الله! فقال: إن أحق الناس بالخدمة العالم إنما تواضعت هكذا لكيما تتواضعوا بعدي في الناس كتواضعي لكم، ثم قال عيسى عليه السلام: بالتواضع تعمر الحكمة لا بالتكبر، وكذلك في السهل ينبت الزرع لا في الجبل (al-Kafi)
    Jesus [a] was with his apostles, when his apostles said, "O Teacher of Goodness, guide us."  So Jesus said, "Surely, Moses, the one Spoken to By God, ordered you to not swear by Allah when you are lying, while I command you to not swear by Allah whether you are lying or truthful." The apostles said, "O Spirit of Allah, tell us more."  So Jesus said, "Moses [a], the prophet of Allah, commanded you to not fornicate, whereas I command you to not have thoughts of fornication in your mind, in addition to not fornicating. For one who has thoughts of fornication in his mind is like one who kindles a fire in a decorated house. The smoke ruins the decorations, even if the house does not burn."    محمد بن يعقوب ، عن عليّ بن إبراهيم ، عن أبيه ، وعن عدة من أصحابنا ، عن أحمد بن محمد ، عن أبي العبّاس الكوفي جميعا ، عن عمرو بن عثمان ، عن عبدالله بن سنان ، عن أبي عبدالله ( عليه السلام ) قال : اجتمع الحواريون إلى عيسى (عليه السلام) فقالوا له: يا معلم الخير أرشدنا، فقال لهم: إن موسى كليم الله (عليه السلام) أمركم أن لا تحلفوا بالله تبارك وتعالى كاذبين وأنا آمركم أن لا تحلفوا بالله كاذبين ولا صادقين، قالوا: يا روح الله زدنا، فقال: إن موسى نبي الله (عليه السلام) أمركم أن لا تزنوا وأنا آمركم أن لا تحدثوا أنفسكم بالزنا فضلا عن أن تزنوا، فإن من حدث نفسه بالزنا كان كمن أوقد في بيت مزوق فأفسد التزاويق الدخان وإن لم يحترق البيت    (al-Kafi)
    "Remember when Allah said: ‘O Jesus, I shall cause you to die and make you ascend to Me. I shall purify you from those who disbelieve, and I shall raise those who followed you above those who disbelieved until the Day of Resurrection"    Regarding this verse, Imam al-Baqir [a] said,    “Jesus promised his apostles [to meet them] on the night when Allah made him ascend to Him. So they gathered in the beginning of the night, and they were twelve men. He made them enter a house, then he came out to them from a well in the corner of the house, shaking the water off his head.    Jesus said, 'Allah inspired to me that He will ascend me to Him this hour, purifying me from the Jews. Who from you will take my likeness to be cast upon him, to be killed and crucified, and to be [resurrected] with me in my degree?'    A young man from them said, ‘I will, O Spirit of Allah.’    ‘Then you are him’, said Jesus.    Jesus then told them, ‘There is someone among you who will deny me twelve times before morning.’    ‘Is it me, O prophet of Allah?’, one of them asked.    ‘If you feel it in your heart, then you are him', said Jesus.    ‘You will verily be divided after me to three groups,’ Jesus said to them, ‘two groups will be fabricating lies against Allah, to hellfire; and one group will follow Simon and will be truthful with God, to Paradise. Then Allah made Jesus ascend to Him from the corner of the house while they were looking at him.    Imam al-Baqir then said: “The Jews came to arrest Jesus on that night. They took the man whom Jesus spoke to that ‘among you there will be someone who will deny me twelve times before morning’, and they took the young man whom the likeness of Jesus was cast upon. He was killed and crucified, and the one whom Jesus said to him that he will deny him twelve times before morning has blasphemed.”    عن أبي جعفر عليه السلام قال: ((إن عيسى عليه السلام وعد أصحابه ليلة رفعه الله إليه فاجتمعوا إليه عند المساء وهم اثنى عشر رجلا فأدخلهم بيتا ثم خرج عليهم من عين في زاوية البيت وهو ينفض رأسه من الماء فقال: ان الله أوحى إلى أنه رافعي إليه الساعة ومطهري من اليهود، فأيكم يلقى عليه شبحي فيقتل ويصلب ويكون معي في درجتي، فقال شاب منهم: أنا يا روح الله، فقال: فأنت هوذا، فقال لهم عيسى، اما ان منكم لمن يكفر بي قبل أن يصبح اثنى عشرة كفرة، فقال له رجل منهم: انا هو يا نبي الله؟ فقال عيسى: أتحس بذلك في نفسك ؟ فلتكن هو. ثم قال لهم عيسى: اما انكم ستفترقون بعدى على ثلاث فرق فرقتين مفتريتين على الله في النار، وفرقة تتبع شمعون صادقة على الله في الجنة، ثم رفع الله عيسى من زاوية البيت وهم ينظرون إليه، ثم قال أبو جعفر عليه السلام ان اليهود جاءت في طلب عيسى من ليلتهم فأخذوا الرجل الذي قال له عيسى: ان منكم لمن يكفر بي قبل أن يصبح اثنتي عشرة كفرة، واخذوا الشاب الذي القى عليه شبح عيسى عليه السلام فقتل وصلب. وكفر الذي قال له عيسى، تكفر قبل أن تصبح اثنتي عشرة كفرة)).    (Tafsir al-Qummi)
    |"And present to them an example: the people of the city, when the messengers came to it - when We sent to them two but they denied them, so We strengthened them with a third, and they said, "Surely, we are messengers to you." (36:13-14)    Jesus sent these two messengers to Antioch. When they arrived, they did not immediately meet its king, and their stay there lengthened. So the king came out [later] that day, so they praised and mentioned Allah. The king became angry, and he ordered that they be imprisoned and whipped one hundred times.    So when the messengers were denied and struck, Jesus [a] sent Simon Peter, the leader of the apostles, to help and support them. Simon entered the city in disguise and entered the entourage of the king until they treated him kindly. So they mentioned him to the king, then he called for him, and his entourage treated him with kindness and dignity.    Then, Simon said to him on that day, "O king! I have been informed that you imprisoned two men and you struck them when they called you to another religion. Did you hear their arguments?"    The king said, "Anger came between me and that."    Then, he saw the the king call for the two messengers until they were brought forth. So Simon said to them, "Who sent you here?"    They said, "Allah, the Creator of all things, who has no partners."    Simon said, "And what is your sign?"    They said, "Whatever you wish."    So the king ordered to bring a boy with blurry vision and deformed eyes. So the messengers supplicated to Allah until his visioned returned to normal. Then, they took two pieces of clay and played them into his eye sockets, and they became two eyes through which he was able to see through.    The king became astonished, so Simon said to the king, "See! If you asked your god and he did something like this, then you and your god would be honoured."    So the king said, "I am not hiding anything from you. The god that we worship neither harms nor benefits anything." Then, the king said to the two messengers, "If your God could enliven the dead, we will believe in Him and you."    They said, "Our God has power over all things."    The king said, "Here there is someone who died seven days ago. We will not bury him until his father returns, because he is away."    So they came to the dead person, and his body was rotting. So they supplicated to their Lord openly while Simon supplication to his Lord secretly, and the dead person stood up and said to them, "I passed away seven days ago, and I entered seven valleys of Fire. I warn you regarding what you are doing. Believe in Allah."    So the king was astonished. When Simon learned that his saying affected the king, he called him to Allah, he believed, and a portion of his people believed and a portion disbelieved.    31 - في مجمع البيان قال وهب بن منبه بعث عيسى هذين الرسولين إلى أنطاكية فأتياها ولم يصلا إلى ملكها وطالت مدة مقامهما، فخرج الملك ذات يوم فكبرا وذكرا الله فغضب وأمر بحبسهما وجلد كل واحد منهما مأة جلدة، فلما كذب الرسولان وضربا بعث عيسى عليه السلام شمعون الصفا رأس الحواريين على اثرهما لينصرهما، فدخل شمعون البلدة متنكرا، فجعل يعاشر حاشية الملك حتى أنسوا به فرفعوا خبره إلى الملك فدعاه فرضى عشرته وأنس به وأكرمه، ثم قال له ذات يوم: أيها الملك بلغني انك حبست رجلين في السجن وضربتهما حين دعواك إلى غير دينك فهل سمعت قولهما؟قال الملك: حال الغضب بيني وبين ذلك قال: فان رأى الملك دعاهما حتى نطلع ما عندهما فدعاهما الملك فقال لهما شمعون: من أرسلكما إلى هيهنا؟قالا: الله الذي خلق كل شئ لا شريك له، قال: وما آيتكما؟قالا: ما تتمناه، فأمر الملك حتى جاؤوا بغلام مطموس العينين وموضع عينيه كالجبهة، فما زالا يدعوان الله حتى انشق موضع البصر، فأخذا بندقتين  (10) من الطين فوضعاهما في حدقتيه، فصارا مقلتين  (11) يبصر بهما، فتعجب الملك فقال شمعون للملك: رأيت لو سألت الهك حتى يصنع صنيعا مثل هذا فيكون لك ولإلاهك شرفا فقال الملك: ليس لي عنك سر إن الهنا الذي نعبده لا يضر ولا ينفع، ثم قال الملك للرسولين: ان قدر إلهكما على احياء ميت آمنا به وبكما، قالا: الهنا قادر على كل شئ، فقال الملك: ان هنا ميتا مات منذ سبعة أيام لم ندفنه حتى يرجع أبوه وكان غائبا، فجاؤوا بالميت وقد تغير وأروح  (12) فجعلا يدعوان ربهما علانية وجعل شمعون يدعو ربه سرا، فقام الميت وقال لهم: انى قدمت منذ سبعة أيام وأدخلت في سبعة أودية من النار، وأنا أحذركم ما أنتم فيه فآمنوا بالله فتعجب الملك، فلما علم شمعون ان قوله أثر في الملك دعاه إلى الله فآمن وآمن من أهل مملكته قوم وكفر آخرون    (Majma` al-Bayan)
     
    --
    This part is not my translation:
    محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، و عدة من أصحابنا، عن سهل بن زياد، جميعا، قالا: حدثنا ابن محبوب، عن أبي يحيى كوكب الدم، عن أبي عبد الله (عليه السلام)، قال: «إن حواريي عيسى (عليه السلام) كانوا شيعته، و إن شيعتنا حواريونا و ما كان حواريو عيسى بأطوع له من حواريينا لنا، و إنما قال عيسى (عليه السلام) للحواريين: مَنْ أَنْصارِي إِلَى اللَّهِ قالَ الْحَوارِيُّونَ نَحْنُ أَنْصارُ اللَّهِ، فلا و الله ما نصروه من اليهود و لا قاتلوهم دونه، و شيعتنا و الله لا يزالون منذ قبض الله عز ذكره رسوله (صلى الله عليه و آله) ينصروننا، و يقاتلون دوننا، و يحرقون و يعذبون، و يشردون في البلدان، جزاهم الله عنا خيرا. و قد قال أمير المؤمنين (عليه السلام): و الله لو ضربت خيشوم محبينا بالسيف ما أبغضونا، و الله لو أدنيت مبغضينا و حثوت لهم من المال ما أحبونا».
    Kafi: Muhammad b. Ya`qub from Muhammad b. Yahya from Ahmad b. Muhammad and from a number of our companions from Sahl b. Ziyad all from Ibn Mahbub from Abu Yahya Kawkab ad-Dam from Abu `Abdillah عليه السلام.  He said: The Apostles of `Isa عليه السلام were his Shi`a, and our Shi`a are our Apostles.  And the Apostles of `Isa were not more obedient to him than our Apostles are to us.
    And `Isa only said to the Apostles “'Who are my helpers to Allah?' The apostles said, 'We are Allah's helpers”.  And no, by Allah, they did not help him from the Jews and did not fight them without him.  But our Shi`a, by Allah, have not ceased helping us since Allah عز ذكره took His Messenger صلى الله عليه و آله, and fighting without us, and being burnt and being punished, and being driven out from the cities.  May Allah requite them with good from us.
    And Amir al-Mu’mineen عليه السلام said: By Allah, were I to strike the nose of our lovers by the sword they would not hate us.  And by Allah, were I to draw near the ones who hate us and give much to them from the wealth they would not love us.
     
     
  2. Like
    Abu Nur reacted to AkhiraisReal in Hijab - no rude answers   
    Sorry brother maybe we have misunderstood each other. Without saying too much to make a hassle, I just found it interesting that the op brough it up.
    Personally I am for hijab.
  3. Completely Agree
    Abu Nur reacted to Ali_Hussain in English translation Holy Quran   
    wa 'alaykum assalam,
    The Ali Quli Qarai phrase by phrase translation is a good one, it also has the odd bit of commentary and notes about the different readings here and there.
  4. Completely Agree
    Abu Nur reacted to Mohammadi_follower in Iraqi authorities had arrested shia groups which attacked american embassy   
    Far more better indeed. 
  5. Haha
    Abu Nur got a reaction from Mahdavist in Hijab - no rude answers   
    What does it even matter?
  6. Like
    Abu Nur reacted to Haydar Husayn in A refute to the deceivers   
    Nobody is going to read that. You would be much better off splitting it into smaller posts.
  7. Completely Agree
    Abu Nur reacted to Haydar Husayn in Is It Permitted to Marry a Transgender in Islam?   
    There is no such thing as gender reassignment surgery. Having plastic surgery and hormone therapy may make someone look more like they belong to the opposite sex, but it’s purely superficial, and doesn’t change what they are. That’s probably why they tend to remain depressed afterwards or sometimes even regret going through with it. Of course, they do suffer from a genuine medical condition, but the cure doesn’t lie in helping them deceive themselves.
    Intersex people (hermaphrodites) are in a different category, since the issue there is physical rather than mental. The issue is complicated, but there seems to be a clearer case for surgical/hormonal intervention. Unfortunately it seems that people are trying to apply the rulings that are meant to apply to intersex people to transgender people, and often you even see people say transgender when they mean intersex.
    The transgender agenda is extremely destructive to society, and is not one we should be trying to get on board with.
  8. My Prayers
    Abu Nur reacted to Abdul-Hadi in My employment woes may finally be over...   
    In the name of God, the most gracious & most merciful--

    My best friend has decided to start his own window & door installation business. He has bought the LLC and is working on getting the liability insurance so that he can be a subcontractor & has asked me to be his "right hand man". The two of us will be working together to install windows and doors on new construction and will branch out eventually to perform retrofits on already occupied houses. We are planning on success and will be reinvesting most of our profits into building this business from the ground up.

    He has been a window and door installer for five years, but the company he is working for is going to close their install dept & that's what got him thinking about starting his own firm. Me? I need a reliable, steady job with people who can tolerate me (we've been "attached at the hip" for almost twenty years. He met his wife because I introduced them & has said "without you, my daughter wouldn't exist"). The pay is not going to be great as we begin, but that is ok for me because I live in my mother's house without any real monthly bills anyway as I learn the glazing trade from him.

    I have dedicated myself to this for the foreseeable future, so please, keep us in your supplications that we might have success in business and in our mission to help build homes & protect those homes from the elements.

    None of this would have even been possible had Allah (سُبْحَانَهُ وَ تَعَالَى) not been looking out for me, making a plan and giving me a means to perform dignified, honest work for someone who is pretty much family anyway. I have chosen to use this opportunity to model good Islamic behavior to him, the communities we work in, and the other workers that we encounter during the day to day.
  9. Like
    Abu Nur got a reaction from Ashvazdanghe in Apparent killing of ayatullahs for opposing ali khamenei   
    This situtation: public rebellions and confusing among the people and people could revolt and cause havoc and instability to Iran.
    As for the Abbasid Caliph, the situation is very different of what you are trying to compare. How can we compare a bad government with good government and a Scholar house arrest with Imam (عليه السلام) house arrest?
  10. Like
    Abu Nur got a reaction from Ashvazdanghe in Apparent killing of ayatullahs for opposing ali khamenei   
    If Iran sees that these scholars expressing their opinions against the Iran regime will cause public rebellions and confusing among the people and people could revolt and cause havoc and instability to Iran, in other words fitnah, then yes such a scholars should be put to house arrest. Allah (سُبْحَانَهُ وَ تَعَالَى) have established peace in Iran and have choose them to establish and enjoy Islamic laws, doing harm to such a peace will be very serious matter.
    This expression of speech would be harmful if it result only bad outcome.
    As for killing, you need to present very clear evidence.
  11. Like
    Abu Nur reacted to Muhammed Ali in Mutah as a business for women   
    Some people on this forum said that since she is observing iddah then it doesn't fall under that definition. Whatever the definition is, she can actually do it without iddah if there is no consummation. So she could see a different man every hour and get money for it. As repulsive as that may be, according to certain views of Islam on this thread, what she would be doing is perfectly halaal.
    One of the problems with their approach to Islam is that they do not admit the possibility that some teachings of Ahlulbayt may not have been transmitted to us. Did anyone ask the Ahlulbayt about these things? And if they did does it mean that we definitely received every single  saying of theirs? So for these people it is all halaal just because the religious texts do not mention it.
  12. Like
    Abu Nur reacted to Muhammed Ali in Mutah as a business for women   
    The mods don't want us to talk about this subject here, so we can't say certain things. But I think the principles involved relate to my objections against certain attitudes in this thread; so I will leave this response:
    Imagine if a house burned down and an expert in the matter told you that there were 5 things that could have caused it. Would it not be sensible to remove all five potential causes when rebuilding the house? Retaining one of them because "we don't know that it was the cause", would be recklessness.  You want evidence that it was a certain thing that caused it - but you don't even have evidence that it wasn't caused by it. So we must not do it out of caution.
  13. Thanks
    Abu Nur got a reaction from Haydar Husayn in Books on History of Pre-Islamic period   
    Yes started to read it yesterday and very informative so far.
    How about this book? https://www.amazon.com/Arabs-000-Year-History-Peoples-Empires/dp/0300180284
  14. Thanks
    Abu Nur reacted to starlight in Books on History of Pre-Islamic period   
    https://www.amazon.com/History-Arabs-Revised-Philip-Hitti/dp/0333631420
    https://www.amazon.com/Society-Religion-Pre-Islamic-Literature-Unveiled/dp/9044125125/ref=mp_s_a_1_1?dchild=1&qid=1593828246&refinements=p_27%3AIbrahim+Mumayiz&s=books&sr=1-1
    Both of them are not available on amazon currently. You will have to look elsewhere.
  15. Completely Agree
    Abu Nur reacted to shia farm girl in Menstruation and Modesty   
    As salaamun aleikum,
    A muslim woman who has haya would never think to spek about or bring attention to those aspects and areas of their body or biological functioning outside the confines of education or the medical field. Its really a no brainer, but this whole feminist movement and the idea that women need to "proud" of this aspect of themselves and flaunt it is really a new phnomenon, besides what occurs in some random cultures of the world.
     Islam has given us specific guidelines to follow, and once we go outside those boundaries and adopt the norms and behaviors of other cultures that islam hasnt sanctioned, practices that can be hurtfull to others or ourselves such as being immodest, we have gone astray.
    Just my opinion.
    W/s
  16. Completely Agree
    Abu Nur reacted to Haydar Husayn in Menstruation and Modesty   
    Just one more reason to not be listening to 'hijabi influencers'. They are a cancer within this community.
  17. Thanks
    Abu Nur reacted to Ya Aba 3abdillah in Books on History of Pre-Islamic period   
    They were probably all burned.
  18. Like
    Abu Nur reacted to Haydar Husayn in Why do Muslims pray 5 times a day?   
    Brother, if possible, try to use a smaller font. It makes it very hard to read when the text takes up so much space.
  19. Like
    Abu Nur got a reaction from AmirioTheMuzzy in Apparent killing of ayatullahs for opposing ali khamenei   
    This situtation: public rebellions and confusing among the people and people could revolt and cause havoc and instability to Iran.
    As for the Abbasid Caliph, the situation is very different of what you are trying to compare. How can we compare a bad government with good government and a Scholar house arrest with Imam (عليه السلام) house arrest?
  20. Thanks
    Abu Nur got a reaction from AmirioTheMuzzy in Apparent killing of ayatullahs for opposing ali khamenei   
    If Iran sees that these scholars expressing their opinions against the Iran regime will cause public rebellions and confusing among the people and people could revolt and cause havoc and instability to Iran, in other words fitnah, then yes such a scholars should be put to house arrest. Allah (سُبْحَانَهُ وَ تَعَالَى) have established peace in Iran and have choose them to establish and enjoy Islamic laws, doing harm to such a peace will be very serious matter.
    This expression of speech would be harmful if it result only bad outcome.
    As for killing, you need to present very clear evidence.
  21. Completely Agree
    Abu Nur reacted to Haydar Husayn in Why would Fatima zahra (ASWS) need fadak   
    The better question is ask is why it was denied to her in the first place, and a plausible reason is that it was to weaken the claim of the ahlulbayt to be the inheritors of the Prophet (s) in any sense, after Abu Bakr had usurped the Caliphate.
  22. Like
    Abu Nur got a reaction from shia farm girl in Books on History of Pre-Islamic period   
    Salaam Aleikum,
    Are there any good academic books on history and life of Pre-Islamic period?
  23. Like
    Abu Nur got a reaction from Haydar Husayn in Why would Fatima zahra (ASWS) need fadak   
    Out of Justice and Islamic principle. If it belongs to her and someone is taking it without her permission, then she needs to ask back what belongs to her.
  24. Like
    Abu Nur reacted to Cake in Speakers and querying hadith authenticity   
    Salam.
    Those who have been on shiachat for a number of years will remember the rise of a few or so shiachat users who developed an interest in the reliability of hadiths attributed to the Prophet (s) and the Imams in our own Imami hadith literature. By way of their frequent posting on the topic or friendships/links, gradually more users began to speak on the topic - regardless of whether they were in support of this almost-sudden movement of individuals relatively young (i.e. less than 40 years of age) and living in the West in favour of scrutiny of Imami hadiths, or whether they in opposition to it (no matter what they claimed).
    A few or so years after that, I came across a small number users on facebook, mostly of Arab-descent it seemed, who began to speak on the subject - mostly to rule things as authentic or to harshly condemn anyone who disagreed with their opinions (who somehow always seemed to be those who favoured a stricter approach to the subject or who objected to things that they liked). This was despite this new group being far more ignorant than some members of both sides on shiachat.
    Whatever the details and the true nature of it all was - these are just very brief recollections and perhaps I did not see history that others saw, the presence of these voices did not seem to be particularly many or something that affected that really affected the wider community. Authenticity was not, and is still not, something discussed by youth in real life here in Great Britain. So, it is then somewhat perplexing to be seeing Shia speakers beginning to speak on these topics. (Perhaps I need to catch up with what is going on behind the scenes.)
    For example, in the late month of Muharram this year, one speaker, Amin Rastani, delivered a lecture defending the authenticity of Ziyarat `Ashura' which was, with all due respect to the speaker, quite poor. The context to his lecture, according to his few words on that, was that people are speaking on things that “even marja`s haven’t come to a conclusion to”. “Even a shaykh who knows he has not research in certain fields, should not speak in that field”, he says, despite going on to speak about that field. He doesn't really say much though about the background of his talk; what motivated him to talk about this? That is, have that many people in real life really been appealing to Fadhlullah (he seems to have been alluding to him in his lecture) weakening Ziyarat `Ashura to reject or cast doubts on it that he had to speak about this in the month of Muharram on the pulpit?
    Another recent lecture, this time by Mahdi al-Modarresi, was brought to my attention. https://www.youtube.com/watch?v=BjxP0oyTkjo&feature=youtu.be Again, it comes off as an attack on the use of rijal or on the questioning of the authenticity of hadith. Modarresi seems to put it in the context of those who "have a problem with the rules and regulations and injunctions and prohibitions of this faith", which is strange, because that is not a motivation that can really be noted for characters in the aforementioned history. Rather, the motivations or accusations revolve around ghuluww versus taqsir, desire for authenticity versus desire for acceptance, and wanting to demonstrate the falsity of something versus wanting to demonstrate the truth of something; not, a desire to accommodate liberalism and to reject the fiqhi rulings known to us.
    Unfortunately, Modarresi himself, commits the same fallacy as the previously-mentioned speaker: he warns people not to speak about a topic, because of their lack of knowledge/expertise in it, and then proceeds to make a number of mistakes and problematic claims about it. A quick example is that he says:
    Do you know the stories of like Ibn Abi `Umayr whose traditions scholars today accept with “closed eyes”. They accept all of the mursalaat [sic.] of Ibn Abi `Umayr – a mursal is a hadith that doesn’t even have a chain of narrators. A mursal is where Ibn Abi `Umayr says, qaala `Ali ibn Abi Talib, qaala Ja`far ibn Muhammad al-Sadiq, qaala Muhammad al-Baqir. That’s it! No chain, no rijaal, no series of transmitters so that we can go and scrutinise. And, yet, scholars today accept the traditions of Ibn Abi `Umayr, no questions asked. Why? Because these are people who were giants of this field. These were people who were accepted as being 100% authentic. They never say a word that was not uttered by the Imam that didn’t originate from the sacred mouth of the Infallible. Not once.
    I actually wrote about the biography of Ibn Abi `Umayr recently and shared it with some people. In any case, Modarresi expresses the word, "mursalaat", as the plural form of "mursal", while the plural word actually used by the scholars of hadith science is maraaseel. Now, maybe someone will object and say that Modarresi just made a mistake, or try to demonstrate that it might be a technically-acceptable plural in the Arabic language. But, they are missing the point. Such a mistake demonstrates that he is unlikely to be familiar with this science, because he can err on such a common word. Furthermore, it is quite false that "scholars today" accept Ibn Abi `Umayr's narrations without scrutiny. Actually, this is a topic that is debated amongst the writers on this science, a number of prominent names treat his narrations as they would any other narrator's. So, he really isn't that familiar with what he is even citing as an example. 
    More importantly, however, he says:
    A lot of people ask about the authenticity of hadiths. “Who says this hadith is authentic?” Who says it’s authentic? How much do you know about the authenticity of hadith? Do you even know how the word hadith is spelt in Arabic? I mean, no disrespect, brothers and sisters, but, let’s stick to what we know, let’s stick to our fields of expertise. If you’re an expert in hadith, then bring it up, bring it on, and let’s talk about this. If you’re not an expert, then what are we even doing wasting our time talking about the authenticity of hadith? Do you know how the hadiths were collected? Do you know the history of Shi`a hadith, and the way they were preserved and protected and transmitted to us in this day and age? Do you know what the companions of the Imams had to go through for these hadiths to be preserved and protected?
    Why is it such a problem for the current establishment to be questioned about the authenticity of the material that they orate as stories, cite as evidence, and use otherwise? It is because it seems that authenticity was rarely, if ever, challenged before, at least in the West, until these more recent years. The only time turbanheads and speakers tend to bring up the science of scrutinising the reliability of hadiths was in polemics with Sunnis (despite rarely, if ever, not being well-versed with Sunni hadith science), and with, for example, the Ansar Ahmad al-Hasan cult, whose foundation involves hadiths like the hadith of the will - an extremely unreliable narration. Of course, what happens with the average Shia when this topic is brought up, they either show some passing curiosity; or, they begin to make many assumptions about the maraji` and/or speaker(s) vis-a-vis research or knowledge of hadith research; or, they reject it as hypocritical because it was never used except when convenient. (With this last one, I have a particular example in mind which I want to mention. I was told by someone that a shaykh of a mosque in Sweden joined the aforementioned cult, and then when a representative of one of the marja's brought up rijal to challenge the shaykh, the people attacked this, because they had never heard it being used before). Anyway, the turbanheads and speakers are generally not used to being challenged, and probably haven't done much research on this topic. Now, to be fair, English lectures in the West are themselves relatively new, probably becoming mainstream in the first decade of the 21st century, so perhaps this is just a natural development.
    However, why should it be such a problem for someone to want to know whether a hadith being used is actually considered reliable or not? For example, when we hear hadiths that mention the Imam teleporting individuals across lands, or other such hadiths, this really does test the belief of some of the people in our communities. Afterall, we have been raised in the West or lived here long enough that we have, first, become sceptical in general, and, second, tend to dismiss the fantastical, just as we would pay almost no regard at all to someone who claimed to be receiving revelations from the divine or be the foretold, promised Mahdi. Indeed, we would consider them crazy, if not liars. (This, as opposed to, for example, a group of Isma'ilis - different in creed to those today - who lived in Bahrain and were awaiting their Mahdi, and then had havoc wreaked amongst them by accepting someone who claimed to be the Mahdi, as per what I remember reading from Daftary). That is not to say that the Imams cannot necessarily teleport an individual by some miracle; miracles are, afterall, by their definition, supposed to be the conventionally impossible. But, when someone's faith can be hurt by something that isn't even credible in the first place, is it not good to make sure that such a hadith is reliable in the first place (before then, of course, considering the appropriateness of the setting and audience in which it is to be told)? Or, is it really such a bad thing to want to know that the person who is teaching us our Din or claiming that the Din's position is such-and-such is doing so on the basis of reliable material, instead of spurious material?
    Moreover, Modarresi's own argument - as per how he phrased it - is fallacious, anyway. People do not have to be experts in the science of hadith to be merely inquiring about the hadith's authenticity, just as a patient - to use the popular analogy of medicine - does not need to be a doctor to ask, or even challenge, his or her doctor about the diagnosis or the prescribed treatment. In-fact, one can be sure that everyone would agree that this is the patient's right. Is it not the people's right to not be told that which is spurious? I am not saying here that only that which is strictly determined to be sahih should be shared with the masses, but, rather that it is a heavy responsibility upon the speaker, and a right of the listener, to be told that which has some level of credibility, and not that which is quite spurious. But, because turbanheads and speakers, at least in the West, have traditionally paid little attention to this matter, or, because enough of them have used spurious hadiths enough times, or, because most of them have used hadiths without really knowing anything solid about their reliability, etc. then, one might say that it is a right upon the listeners to challenge the speakers regarding the reliability of the hadiths which they used, unless, or until, that speaker either takes his hadiths from a highly-filtered source, such as one of the sahih collections, or has his or her selections accredited by someone for them, or, is actually able to make a level of judgement to verify a selection of a hadith from a generally-reliable source, or is able to deeply or fully scrutinise the reliability of a hadith.
    One last point which will be mentioned is regarding his words here:
    Over 95% of hadith are 100% authentic. There might be one or two here and there [that are not], and that’s where the scholarship comes in. Most of these ahadith, by the way, are not transmitted from one person to another. A transmission is what? A transmission is for you to hear me say, qaala as-Sadiq on the pulpit, and for you to then go and tell your brother or your friend that so-and-so said such on the minbar. This is what transmission is called. Most of the ahadith in al-Kafi are not transmissions. What are they? In Arabic, we call them mashaykha. Mashaykha is when you come and you study under a scholar of hadith and that scholar then gives you permission to transmit the hadiths that he has given you. Then you give the hadiths that you have memorised or learnt to another student of yours. It’s not one person telling another, and that person telling a third. It’s about one teacher giving his student, and the student then teaching what he has learnt to his student. And in doing so, these ahadith are authenticated, protected, preserved, every letter in the hadith is accounted for. Let’s have some submission, brothers and sisters. If it doesn’t make sense, if it contradicts the intellect, if you see a hadith that says God sits on the back of a donkey and descends to Earth every Thursday night to inspect His kingdom – alhamdulilah, we don’t have that hadith. Other schools of thought believe this. If you ever saw that hadith in one of our books, you are more than welcome to take the hadith and to throw it away. Why? Because this is contradictory to the intellect. My intellect, my rational judgement tells me that God is too lofty, too sublime, too great to be confined to time and space, let alone sit on the back of a donkey. My intellect tells me this can’t possibly be right. But my intellect doesn’t tell me that salat al-fajr can’t possibly be two rak`aat.  It simply fails to grasp the notion. There’s a difference. And if your intellect fails to grasp the notion, that’s where you show submission and taslim. And that’s the case with most ahadith. Maybe we’ll leave the rest of the discussion for another night.
    There is quite a lot to be said here, but I will restrict myself to this:
    If almost all of our ahadith - and he seems to be implying our ahadith literature as an absolute whole here, which would then include the bulk of, say, Bihar al-Anwar - are authentic, and there is that level of "protection" for the hadiths, and, indeed, if...
    these are people who were giants of this field. These were people who were accepted as being 100% authentic. They never say a word that was not uttered by the Imam that didn’t originate from the sacred mouth of the Infallible. Not once.
    ...then, how is that narrations which contain anthropomorphism or predestination were transmitted by the companions of the Imams? For example, it easily be pointed out that the same Ibn Abi `Umayr - whose narrations are apparently to be blindly accepted - narrated one of the "Four Hundred Usul" - which is one of the few which survive, I might add - in which God is said to descend at noon atop a camel on the day of `Arafa, and then ascends. Now, Modarresi went onto say:
    If it doesn’t make sense, if it contradicts the intellect, if you see a hadith that says God sits on the back of a donkey and descends to Earth every Thursday night to inspect His kingdom – alhamdulilah, we don’t have that hadith. Other schools of thought believe this. If you ever saw that hadith in one of our books, you are more than welcome to take the hadith and to throw it away. Why? Because this is contradictory to the intellect. My intellect, my rational judgement tells me that God is too lofty, too sublime, too great to be confined to time and space, let alone sit on the back of a donkey.
    But, he cannot have it both ways. Either (a) this hadith was given the stamp of authenticity by the Imam by being in the Usul, and/or because it was taught/transmitted (let us not play semantics here) by Ibn Abi `Umayr; or, (b) this hadith is not authentic, even though it is found in one of the Usul, which indicates that not all of them, and not everything in them, is reliable. 
    On another note, I would not be surprised if Modarresi's words are used by some individuals to justify their rejection or dislike of the science of hadith itself.
    Anyway, this is not to belittle Modarresi, may God reward him for his efforts greatly. But, I do find it interesting enough to comment upon that speakers are beginning to take notice of hadith criticism amongst the people. Then again, one wonders whom he is actually referring to when he says things like, "Do you even know how the word hadith is spelt in Arabic?" Or, perhaps he just is not familiar with the group(s) of people whom he is speaking about. Regardless, my general comments still stand.
    Finally, Modarresi expresses the same fear that others have expressed in regard to questioning religious beliefs or positions. He says:
    Well-meaning, devout, committed, religious, young men and women like most of you here tonight, are now afraid to even open a book of hadith, because they have that preconceived notion that, oh, most ahadith are not authentic. 
    I have said this before (in real life) and I will say it again. We live in the West. Yes, most youth - whom I believe are worse than our father's generation in multiple ways - live in a state of cognitive dissonance: when it comes to school, university, the work place, talks and behaviour with friends, they are sceptical, critical, and questioning. They have to be, for that is what is required of them to do well in their education! But, when it comes to religion, they accept what nearly any Shia with a turban, or even just some Shia lecturing, will say, without hearing any real, relevant, or credible evidence given. (Ironically, when someone actually brings the words of the Imams and the scholars on a matter, and challenges populist ideas, they are told that "the maraji`" have studied for such-and-such number of decades - something which is not said about the speakers, many of who either attempt to post-justify their lecturing with very little hawza time, or who lecture after insufficient hawza time or lecture on topics or matters that they weren't really taught). This cannot last forever. Nor can people be Muslims forever on the basis of inheriting their parents' culture, which had incorporated aspects of the religion, which then ends up being mostly reduced to being about haram and halal ( - inconsistently and in accordance with imported culture and/or parents' whims). It may take a few generations, but it isn't hard to see a large section of the Muslim population in Britain becoming non-religious or even formally becoming non-Muslims, as is already beginning to happen.
    If we refuse to question things on the basis of fear that we will lose the youth, then we will lose them anyway. It really has to be asked, does no-one see that just because someone is in a religious society at university or in a religious organisation in the community, it does not mean that they are religious, or that their main motivation in that group is religion? Heck, very recently, I even saw one of the leaders of one organisation attacking the promotion of Tashayyu', because we should be promoting charitable causes instead - as though the two are mutually exclusive, or as though there ought to be no interest in bringing people to this Cause that people sacrificed their lives, their livelihood, and their safety for! People already lack the foundations for their religion, which is why when they see anyone remotely appealing, such as al-Habib, they follow him - not because of his knowledge, but because he is 'isn't scared of opposing the idols of those Bakris and of being proud of being Shia' (to use the reasoning of many of them who have joined him). 
    Why should we be afraid to question? Do we not have any faith in our religion, that it cannot stand up to scrutiny? Or, is that we are actually afraid that our populist version of Shi'ism might not be so true, and that we actually need to evalute what we have placed at the core of our own individual religious faith, having built our individual religious faith upon it? When Imami Shi`a Islam is questioned, it stands up to scrutiny. When the Imami ahadith as a general whole are scrutinised, it stands up to scrutiny. What questioning will do is strengthen the faith of the questioner, increase them in their knowledge, and bring them closer to the truth. That is not to say that people should be questioning everything for the sake of it, or do so without any foundations, methods, or guidance; but, it is time that we woke up and realised that we are not living in the Pakistan or Iraq from decades ago.
    Al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from `Ali b. al-Hakam from Isma`il b. `Abd al-Khaliq. He said: I heard Aba `Abdillah say to Abi Ja`far al-Ahwal whilst I was listening: Have you been to Basra?
    He said: Yes.
    He said: How did you find the promptness of the people to this Cause (i.e. Tashayyu') and their entry into it?
    He said: By Allah, they are indeed few. They have certainly done it (i.e. joined the Cause), but that was indeed few.
    So he said: It is (incumbent) upon you (to make use) of the youth, for they are the quickest to every good (thing)!
    Then he said: What do the people of Basra say regarding this ayah, "Say: I do not ask you of for a reward for it - except for love of the kin" (42:23)?
    I said: May I be made your ransom, they say that they (i.e. in the ayah) are the kin of the Messenger of Allah (s).
    He said: They have lied! Rather, it was revealed exclusively regarding us, regarding the Ahl al-Bayt, regarding `Ali, Fatima, al-Hasan, al-Husayn - the companions of the cloak (a).
    And it is said that al-Himyari reported it similarly in Qurb al-Isnad from Muhammad b. Khalid al-Tayalisi from Isma`il b. `Abd al-Khaliq.
    Sahih.
    ولا تقف ما ليس لك به علم إن السمع والبصر والفؤاد كل أولئك كان عنه مسئولا
  25. Completely Agree
    Abu Nur reacted to Haydar Husayn in Why would Fatima zahra (ASWS) need fadak   
    Out of principle.
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