Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

Islamic Salvation

Veteran Member
  • Content Count

    2,035
  • Joined

  • Last visited

  • Days Won

    3

Islamic Salvation last won the day on August 20 2014

Islamic Salvation had the most liked content!

About Islamic Salvation

  • Rank
    الدودومي

Profile Information

  • Religion
    Shia Islam

Previous Fields

  • Gender
    Private

Recent Profile Visitors

The recent visitors block is disabled and is not being shown to other users.

  1. “We have woken up (i.e. a time has reached) and there is no one who is more inimical (an enemy to us) than those who claim to love us”[1] - Imam al-Sadiq (a) Introduction The most serious challenge to the school of Ahl al-Bayt came from the Ghulat. This is because, unlike external enemies whose opposition to the Imams was apparent, the Ghulat were internal enemies whose opposition was hidden. The Ghulat claimed to be the true followers of the Imams and in possession of their ‘secret teaching’. They called for the recognition of the ‘esoteric’ status of the Imams which the
  2. Six are cursed by me, and cursed by Allah, and every prophet that was: The one who adds to the book of Allah, the one who denies the Qadr of Allah, the one who rules (dominates) by brute force (tyranny) to honour the one disgraced by Allah and disgrace the one honoured by Allah, the one who deems permissible that which are forbidden by Allah, the one who deems permissible towards my descendants what is forbidden by Allah, the one who abandons my Sunna. Seven have been cursed by me, and every prophet whose supplication is answered. The one who adds to the book of Allah. The One who
  3. This narration is also found in Sunni sources like Sunan al-Tirmidhi, Mu'jam al-Kabir of al-Tabarani, Mustadrak of al-Hakim and has been deemed Hasan by many of their scholars. سنن الترمذي (ج4 / ص26) : 2154- حَدَّثَنَا قُتَيْبَةُ، قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَبِي الْمَوَالِي الْمُزَنِيُّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مَوْهَبٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: سِتَّةٌ لَعَنْتُهُمْ وَلَعَنَهُمُ اللَّهُ وَكُلُّ نَبِيٍّ كَانَ: الزَّائِدُ فِي كِتَابِ اللهِ، وَالمُكَذِّبُ بِقَدَرِ اللهِ،
  4. Wa alaykum salam brother. I believe the historical setting of this narration and others like it (See 4/392) was the controversy surrounding the early Qadariyya theological school who believed in absolute free will for humans in opposition to the predestinarians. Qadr does appear in narrations with the meaning you suggest, but there was no Muslim group who denied that Allah "apportions" or "measures and distributes" Rizq etc. You will note the harsh language marshalled by the Aimma against them.
  5. كتاب المعارف The Book of General Knowledge 5.1. The Reasons Behind God’s Actions https://sites.google.com/site/mujamalahadith/vol1/book-of-general-knowledge/the-reasons-behind-gods-actions [390/1] الكافي: علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن أبان، عن أبي بصير قال: قلت لابي عبد الله عليه السلام: شاء وأراد وقدر وقضى؟ قال: نعم، قلت: وأحب؟ قال: لا، قلت: وكيف شاء وأراد وقضى ولم يحب؟ قال: هكذا خرج إلينا [1/390] al-Kafi: Ali b. Ibrahim from Muhammad b. Isa from Yunus b. Abd al-Rahman from Aban from Abi Basir who said: I said to Abi Abdi
  6. That is the end of كتاب التوحيد (Book of Divine Unity) --- Next is كتاب المعارف (Book of General Knowledge)
  7. God’s Names https://sites.google.com/site/mujamalahadith/vol1/book-of-divine-unity/gods-names [1/387] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن عبدالله بن سنان قال: سألت أبا عبدالله عليه السلام عن تفسير [1/387] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid from al-Qasim b. Yahya from his grandfather al-Hasan b. Rashid from Abdallah b. Sinan who said: I asked Aba Abdillah عليه السلام about the interpretation of Bismillahi-r-Rahmani-r-Rahim. He said: The Ba is the Baha (Splendor) of Allah, the Sin is
  8. You can use this link brother https://www.iqraonline.net/wp-content/uploads/2018/09/Book-of-Intellect-and-Knowledge-Mujam-1.1.pdf
  9. 4.10. God’s Limitlessness https://sites.google.com/site/mujamalahadith/vol1/book-of-divine-unity/gods-limitlessness [1/386] الكافي: محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن ابي عمير، عن إبراهيم ابن عبدالحميد، عن ابي حمزة قال: قال لي علي بن الحسين عليهما السلام: يا أبا حمزة إن الله لا يوصف بمحدودية، عظم ربنا عن الصفة فكيف يوصف بمحدودية من لا يحد ولَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ؟ [1/386] al-Kafi: Muhammad b. Ismail from al-Fadhl b. Shadhan from Ibn Abi Umayr from Ibrahim b. Abd al-Hamid from Abi Hamza who said: Ali b.
  10. As you said, in second part it covers both male and female, but in order to reconcile with first part it most likely refers back to female.
  11. You are right, but جارية in the Hadith can only refer to female
  12. It depends on how one reads لا بد (trans: 'has no option but' ...) This makes house and servant as necessities, but in what sense, since we know that life can go on without them, probably means - this is the basic standard of comfortable life. You are right in that this would be placing service of a servant (primarily of a sexual nature) and a house on the same level.
  13. It was a necessity because she provided sexual services which can keep someone from sin. However, the Imam is trying to set the basic limit of a decent life which should not be sacrificed in repayment of debt. Unless otherwise someone can even sell off the house and put up elsewhere or on the street. But that does not need happen.
  14. The translation of Sarwar (which fourshiabooks.com makes use of) suffers from many mistakes sometimes distorting the meaning completely. I would discourage using it wholesale. عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ أَبْطَأْتُ عَنِ الْحَجِّ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا أَبْطَأَ بِكَ عَنِ الْحَجِّ فَقُلْتُ جُعِلْتُ فِدَاكَ تَكَفَّلْتُ بِرَجُلٍ فَخَفَرَ بِي فَقَالَ مَا لَكَ وَ الْكَفَالاتِ أَمَا عَلِمْتَ أَنَّهَا أَهْلَكَتِ الْقُرُونَ الْأُولَى ثُمَّ قَالَ إِنَّ قَوْماً أَذْنَبُوا ذُنُوباً كَثِيرَةً فَأَشْفَقُوا مِنْهَا وَ خَافُوا خَوْفاً شَدِيداً وَ جَاءَ آخَرُونَ فَقَالُوا
  15. al-Sadiq (as): A house and a female slave are not sold in recouping a debt, and that is because a man must have a shelter in which to live in and a servant to serve him. --> A creditor should not force a man who has defaulted in repaying his debt to sell off his house or servant to pay back the loan because both are considered necessities of life and not extras.
×
×
  • Create New...