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In the Name of God بسم الله

Qa'im

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Qa'im last won the day on April 3

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About Qa'im

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    The Hadith Guy.

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  1. I have contacted the brother about his studies and his identity. He has not visited the site since Saturday. Until I could verify the story I will keep this thread locked.
  2. I've spoken to a couple hawza students from the West about this thread. Was any of this information exaggerated? If you're a Western student who spent 8 years in hawzas in the Middle East, they would know who you are, but they don't.
  3. Read this https://www.shiachat.com/forum/topic/235042792-marriages-of-imam-hasan-as/?do=findComment&comment=2967591
  4. Salaam alaykum, inshallah you find your way. I remember you very well from when I first joined 13 years ago. I can understand the grievances that you have, as many Shi’i circles have neglected the practices of the Prophet and his Ahl al-Bayt, and have focused their attention on an ethos and regimen that is historically more recent. Much time is spent justifying the status quo, which in many cases is still valid and shar’i, but little time is spent on self-improvement and reviving authentic practices. This is the state of popular Shiism. Even the sources’ focus on negative theology and esotericism can, in a vacuum, make folks feel more distant from Allah and the Muhkam of the Quran respectively. But the question that you have to ascertain is, what did the pure Imams themselves teach? Since you still respect them highly, you have to be honest and ask, did they teach Sunnism? Did they teach a madhhab that died (and why would Allah allow that)? Were they, authubillah, teaching lies? These are the 3 alternatives, and I can say with reasonable certainty, no no and no. Doubts are sometimes necessary for faith to evolve. You are at a turning point, but that turning point may not be the abandonment of what you are upon. Or perhaps you will abandon it, and realize that the grass isn’t always greener on the other side. So inshallah us and you can be granted hidaya.
  5. Good questions, 1. The twelve Imams and twelve scientists are mentioned as a group in the Theology of Time and the Supreme Wisdom, but their names are not mentioned. As for prophets, they believe in all of the prophets of the Bible + Muhammad (though Muhammad gets surprisingly few references). The Supreme Wisdom mentions a "Musa", who is understood to be Moses, but this Musa is half-white, and goes to Europe to try to civilize white people. As for Yakub, most of them say he is not the Prophet Ya`qub, but a black scientist/god from Mecca, who began grafting the white race on Patmos Island. They identify Yakub with the John that wrote the Book of Revelations. 2. The Moorish Science Temple actually precedes the Nation of Islam. After Marcus Garvey's United Negro Improvement Association was sabotaged in the U.S, many offshoot black nationalist / black freemason / "Asiatic" movements came about. The Moorish Science Temple was founded in the 1910s by Noble Drew Ali. He discovered Islam through the Ahmadiyya in Chicago, and also allegedly traveled to Egypt and trained under a "high priest". He claimed to be a prophet, and produced a "Quran", which was not the actual Quran, but a compilation of existing English texts, including the Aquarian Gospel. He taught that black Americans were actually Moors. They wore fezzes and claimed to follow Islam. Some speculate that Master Fard Muhammad, the founder of the NOI, was a member of the Moorish Science Temple in the late 1920s. There was a man named David Ford-El who claimed to succeed Noble Drew Ali in 1929 - some identify him with Fard. The Five Percenters were an offshoot of the Nation of Islam from the 1960s. It was founded by Clarence 13X, who brought the Nation's teachings (namely the Supreme Wisdom) to the streets. In those days, the NOI had very strict moral policies - gossiping, smoking, fornicating, even eating forbidden foods, could get you suspended or excommunicated. But the Five Percenters brought the teachings to troubled young men, without the same formalities as the NOI. They also believed that all black people were Allah, rather than Fard (who was allegedly half white) being Allah in Person. They said ALLAH stands for Arm Leg Leg Arm Head - in other words, the black man is God. 3. I guess the Five Percenters rose in the HipHop community because they were a more loose organization that didn't police its members; and empowered black people by unequivocally calling them God. They weren't an organized religion per se, so you can see why thuggish young men would prefer to be a Five Percenter than a member of the Nation of Islam. The NOI also strictly forbid the carrying of any weapons.
  6. Malcolm was still going through his evolution in 1964 and 1965. He says clearly that he does not believe in any form of segregation, racism, or violence. His letters from Mecca and Egypt also suggest that brotherhood between the races was possible. Abandoning Elijah Muhammad meant abandoning his theology that the white race was a grafted race of devils. Malcolm was still a black nationalist after Hajj, and he wanted to connect his struggle with that of other disadvantaged peoples; bringing the plight of African Americans to the UN. I agree that we Arabs are hardly a model for multiculturalism, but keep in mind that Muslims, for the most part, had no problem with the re-integration of ex-slaves (who also came from all races). Some of our great grandparents may have been slaves, and we probably would never know it. The same cannot be said about American slavery, the effects of it are still visible today. The mere act of drinking from the same cup or praying in the same mosque as white Arabs was radical at Malcolm's time. It was a time of segregated bathrooms, fountains, churches, and apartheid. All this being said, if we lived the life of Malcolm X or Elijah Muhammad, it would be very conceivable to have negative views on white folks. Malcolm's father was tied to train tracks by the KKK and cut in half. As racist as Muslim societies can be, I haven't seen any postcards of people being lynched for their skin tone, with others smiling in the background.
  7. Check this out. May Allah have mercy on him.
  8. Have you tried ordering it from India? https://www.amazon.in/Rise-Qaim-Appearance-Established-Narrations/dp/1790653827/ref=sr_1_1?dchild=1&keywords=the+rise+of+the+qa'im&qid=1587497677&sr=8-1 If the payment is too high I will send an email to the email address you used to register for this site
  9. According to this report, eggplant is a fruit of Paradise that the Prophet may have seen during his ascension (miʿrāj). If it is paradisal, then it must in essence be good. The narration appears to iterate the logic of placebo, as one who simply believes that the eggplant is harmful will be harmed, and one who simply believes that the eggplant is beneficial will find benefit. A common theory is that one’s expectation can cause one’s body to produce effects similar to what a medication might have caused, positive or negative.[1] The stronger the expectation, the stronger the effect. This shows the significance of one’s mindset in healing – optimism has a biomedical function. In truth, healing is a very human experience, as humans are the only beings that are known to ingest a substance with the hope, faith, and knowledge that they will recover. Eggplants are mostly beneficial to one’s health. The fibre, potassium, vitamins, antioxidants, anthocyanins and flavonoids can reduce the risk of heart disease, decrease levels of bad cholesterol, reduce the risk of non-alcoholic fatty liver disease, help prevent tumor growth, and help prevent age-related macular degeneration in the eyes.[2] [1] “What is the Placebo Effect?”, WebMD, https://www.webmd.com/pain-management/what-is-the-placebo-effect#1 [2] Megan Ware, “Eggplant health benefits and tasty tips”, Medical News Today, https://www.medicalnewstoday.com/articles/279359
  10. Alhamdulillah, a recommendation from Sayyid Ammar Nakshawani:
  11. The Prophet would eat barley bread; but there are also indications that barley was eaten out of poverty rather than preference. As for rice, bulgur is preferred. White rice is more processed, and usually not as healthy as brown.
  12. Pages 7-9 of the book: The Muhammadan Cure revivifies Ṭib al-Nabī by Abu’l ʿAbbās Jaʿfar b. Muḥammad al-Mustaghfirī (d. 1041 CE). Al-Mustaghfirī was a notable Ḥanafī Ashʿarī ḥadīth scholar born in Nasaf, Uzbekistan in the fifth Islamic century. The book came to acclaim and prominence among both Sunnī and Shīʿī medieval scholars. It was included in ʿAllāmah al-Majlisī’s magnum opus Bīḥār al-Anwār in the seventeenth century. There are two surviving versions of the book; I used the one preserved in Bīḥār. Although the book contains many well-established narrations from the Prophet Muḥammad ﷺ, not all its reports can be classified as ṣaḥīḥ. However, according to most scholars, strict isnād analyses are necessary only for theology (ʿaqā’id) and law (aḥkām). These metrics are often not used in tafsīr, tārīkh, mawāʿith, and other supererogatory areas of religion, including Ṭib. Secondly, the scientific merit of these aḥadīth can be a modern metric for their veracity. METHODS I first reviewed the original Arabic of the full Ṭib al-Nabī and an existing translation. The book consists of one hundred and fifty-six reports. I selected fifty-eight of the reports that made prescriptive, medicinal statements. Reports that were not included were mostly less relevant to our study. After selecting the reports, I re-translated them from Arabic to English. I then compared the statements made in these aḥadīth to studies published in the U.S National Library of Medicine, the British Journal of Nutrition, the Journal of Epidemiology, the Journal of Dermatology & Dermatologic Surgery, the Journal of Endocrinology & Metabolism, the Journal of Antimicrobial Chemotherapy, the Journal of Nutritional Biochemistry, the Asian Pacific Journal of Cancer Prevention, the Clinical Journal of American Society of Nephrology, the Journal of Food Protection, JAMA Internal Medicine, the Journal of Medical Science and Clinical Research, the Journal of Midwifery and Reproductive Health, and other scientific and dietary journals and articles. I summarized my findings below each ḥadīth. If the current medical findings did not support a ḥadīth; or if there were differences of opinion among medical professionals, I mentioned that in the commentary, to avoid confirmation bias. I also looked up existing Islamic commentaries of some of these reports. I included other relevant aḥadīth from established sources in my comments. Any aḥadīth that are not from al-Mustaghfirī’s work were not bolded. I included ethical, symbolic, and spiritual dimensions to my commentaries, as not all aḥadīth are to be looked at exclusively from a naturalist lens. The book was then reviewed by two licensed medical doctors. I made revisions based on their expert advice. The aḥadīth were then organized into custom chapters.
  13. Ws, I understand your concern. “Muhammadi” is a term sometimes used in the Islamic context (such as Salman al-Muhammadi), and for the title, I considered “al-Shifa’ al-Muhammadi” to be like a synonym to the standard “Tib al-Nabawi”.
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