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Qa'im

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Qa'im last won the day on February 9

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About Qa'im

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    The Hadith Guy.

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  1. Qa'im

    The Firestorm on Ilhan Omar

    One of the reasons why criticism of Israel is being considered anti-Semitic nowadays is because the state of Israel resonates more with modern Jews than actual Judaism. Many Jews are in fact atheists, and even those who are religious are more concerned with their collective national identity than the principles of Judaism. To illustrate my point: if the definition of a Zionist is one who recognizes the right for Israel to exist, then 95% of Jews or more are Zionists. However, Gallup found that 56% of Jews worldwide are non-religious or atheist. That means that Israel is probably more important to their day to day life than Moses, the Torah, etc. It should be made clear that not all Zionists by this definition are the same. Many (maybe most) would want a state for Palestinians, or are critical of Netanyahu and Israel’s right wing parties. But in terms of Jews who are actually against Israel altogether, they are only a small minority of extreme orthodox or extreme liberal Jews, who number in just a few hundred or a few thousand people worldwide. So to the average Jew, the quote “I like Jews but I hate Zionists” is pretty incoherent.
  2. Qa'im

    Turbah vandalised at University of Toronto prayer room

    I went to this university, this type of thing was pretty common.
  3. Apparently this post qualified as an author recommendation
  4. It is certainly a time of mass apostasy. They were less common before, but they were there, and they mostly kept to themselves. The internet enabled people with doubts in one community to connect and organize with people from other countries. There have always been secular / non-practicing Muslims, but now they have the room to come out of the closet completely and organize themselves. I don't use the label ex-Muslim, because you're either a Muslim or not. Most atheists and agnostics don't call themselves ex-Christians. The ex-Muslim label is designed to be subversive, and get attention, and give onlookers the impression that this person has special insight on Islam. For the most part, these apostates were unknown in the Muslim community, and were probably already secular; all they needed was a little push. And with the rise of atheism, academia (which is predicated on naturalism), radical feminism, LGBT rights, hook-up culture, drug normalization, and "live and let live" lifestyles, they got the push that they needed. This is the weakest and most divided the Muslim Umma has ever been, so many just want to latch onto alternative narratives and powers. I probably know about a dozen or so apostates in my immediate circle, and maybe 50 or 60 Muslims who stopped practicing altogether. It's a big problem where I live. I don't give up on them, but one category are just foam that will go wherever the sea will take them, while the other (smaller) category are vile, destructive people.
  5. I like Hassan al-Maliki and I listen to him from time to time, but to address your points: 1. Since early Islamic history is recorded through hadiths, then there must be some method by which hadiths are verified. And if we accept that standard for history, then there is no reason not to accept it for salat (for example). The Qur'an deals mainly with tawhid and ethics, because it is tanzeel (revelation). The Prophet and the Imams dealt with ta'wil (elevation); IE the practical elements of tawhid and ethics: how they are to be implemented and practiced. I think you and I both agree that an Arabic dictionary is needed to understand the Qur'an. Well, so much of the classical dictionaries are reliant on hadiths, as well as jahili poetry and the Qur'an. Not to mention that the Qur'an uses many borrowed words from other languages, like Tuba, which require hadiths to interpret. You are right in saying that the hadiths have not cleared all of the Qur'an's ambiguities, but they have given answers to most ambiguities, without which so much of the Qur'an would be an unsolvable mystery (especially without dictionaries). 2. A correct hadith has hujjiyya in the same way that the Qur'an has hujjiya: both came from the same mouth, who claimed prophethood. Furthermore: when we imagine "the Qur'an", we imagine a book with a fancy cover, but the sahaba did not have such. The Qur'an in their lifetime was the recitation of the Prophet (s), yes he had it written, but it was not reproduced into copies that sat on shelves. The Qur'an primarily survives through oral chains, just like hadiths, and there are even discrepancies between the various versions of the Qur'an. The argument that all 10 surviving versions are equally hujja is derived from a Sunni hadith that solves the apparent problem. Otherwise we are left with a text that has seemingly different manuscripts, especially when compared to lost manuscripts. I'm not making the case that every hadith is accepted as hujja by the way. They should be compared to the Qur'an, but if there is tawatur bil ma`na that goes back to an Imam (who we believe is hujja), then we could have reasonable certainty that the Imam said or practiced such. The time between the Imam's mouth and the writing of his hadith is fairly short, and even then, no religion on Earth is as meticulous in vetting these traditions at their oral stage. I also don't subscribe to the soo' al-thanni view that all of the early Muslims were a bunch of untrustworthy liars, making these things up left and right. It's simply too hard to fabricate a mutawatir tradition that exists in different books from different cities and multiple chains; it requires intergenerational and intergeographical collaboration in a time of limited technology. Even if Qur'an takes precedence, there are sayings that are just as strong as the Qur'an from a historiographical perspective. The Qur'an orders us to take what the Messenger tells us to take, and abstain from what the Messenger prohibits -- if the this Quranic order were for all ages, then taking the Messenger's recommendations should be accessible today too. 3. If someone is resorting to alternative hadiths with the intention of avoiding a clear Quranic order, then that is a sin. But for the most part, hadiths are there to detail how a Quranic order is to be implemented. I can make a similar argument that those who deny hadiths altogether are like the Jews of Surat al-Baqara, saying that parts of the religion are too ambiguous to practice (like Hajj). 4. `Ilm al-Rijal rulings may have some discrepancies, but they contain a wealth of biographical information never seen prior to that point in history. It can't be thrown out entirely, even the qira'at of the Qur'an survive through chains. 7. Amir al-Mu'mineen said that the entire war of Jamal was about tawhid, so it was not just a fine historical detail. Allegiance belongs to Allah alone, and the Qur'an extends this wilaya to the wali. The full-scale denial of all tradition is just Protestant Islam, it is hyperskeptical and cynical, but the Qur'an is not the Bible, and even the Bible is a canon of tradition.
  6. Hadith is unavoidable -- without hadith, we don't know when Laylatul Qadr is, or who Abu Lahab is, or what the story of al-Fil is. The Qur'an focuses on commands, while the hadith detail those commands. It tells us to pray, but it doesn't say how many units are in each prayer. It tells us to pay zakat, but it does not tell us how much zakat is. The Qur'an tells us to perform Hajj, but it says nothing about circling the Kaaba. It's not enough to just follow your family/culture on these issues, because those ideas ultimately come from hadith. Once you determine which hadith you'd like to take, you would have to apply that same verification system on other hadith, if you would like to be epistemologically consistent. The Quranist movement is very recent, and so one must ask themselves why they did not exist historically. In my experience, the main motivation of a Quranist is a modernist worldview. These people get uncomfortable reading texts that they feel are medieval or superstitious. The problem is that liberalism is constantly evolving, and soon enough, the same people realize that the Qur'an has the same "problems." By the way, keep in mind that the Qur'an is just one big hadith.
  7. From Kamal al-Deen, page 376 (sahih isnad): إن القائم هو الذي إذا خرج كان في سن الشيوخ ومنظر الشبان Narrated from Imam ar-Rida (عليه السلام), "The Qa'im is he who, when he appears, will be at an elderly age but a youthful appearance." From Kamal ad-Deen, page 327: فأما شبهه من يونس بن متى: فرجوعه من غيبته وهو شاب بعد كبر السن Narrated from Imam al-Baqir (عليه السلام), "As for his similarity to Yunus b. Matta: he will return from his occultation as a youth after old age." From `Aqd al-Durar fil Akhbar al-Muntathar by al-Muqaddisi al-Shafi`I: وعن أبي عبد الله الحسين بن علي، عليهما السلام، نه قال: لو قام المهدي لأنكره الناس؛ لأنه يرجع إليهم شاباً موفقاً، وإن من أعظم البلية أن يخرج إليهم صاحبهم شاباً، وهم يحسبونه شيخاً كبيراً. Narrated from Imam al-Husayn (عليه السلام), "When the Mahdi rises, the people will deny him, because he will return to them as a pleasing young man, and they will expect him to be an elderly man." --------------------- As for the saying, "And this affair is not for one who has surpassed [the age of] forty.": Any Imam who hits 40 before announcing his Mahdawiyya cannot be the Mahdi. It was known that Ibn al-Hasan (ajf) would be the Mahdi long before he hit the age of 40. There is no indication that the Mahdi at 70 had the form of an old man, while the earlier Imams certainly grew old in form.
  8. There are a number of narrations that indicate that he will be old in age but young in appearance. I will post them later today inshallah.
  9. Here’s a nail in the coffin. I’ve reached out to Ahmadis with this one, and I’ve never gotten an answer http://wiki.qern.org/mirza-ghulam-ahmad/publications/a-warning-to-a-pretender-to-divinity Mirza Ghulam Ahmad says that if he dies before this person, then he is not a real Prophet. He did and so therefore he is not a Prophet.
  10. I highly recommend those who are interested to read the new book “Finding W.D. Fard” by John Andrew Morrow. It contains oodles of juicy details on the life of Master Fard Muhammad before 1930.
  11. Umm Salama asked the Prophet Muhammad (s], "May my father and mother be sacrificed for you! If a woman married two different men in her life, and they both died, and they went to Paradise, which of the two will she be with?" The Prophet replied, "O Umm Salama, she will choose the one who had more beautiful character and was better to his family. O Umm Salama, surely, beautiful character will achieve the good of this world and the Hereafter." 110 - في كتاب الخصال عن موسى بن إبراهيم عن أبيه رفعه باسناده رفعه إلى رسول الله صلى الله عليه وآله ان أم سلمة قالت له: بأبي أنت وأمي، المرأة يكون لها زوجان فيموتان فيدخلان الجنة لأيهما تكون؟فقال: يا أم سلمة تخير أحسنهما خلقا و خيرهما لأهله، يا أم سلمة ان حسن الخلق ذهب بخير الدنيا والآخرة. (al-Khisal)
  12. Qa'im

    Crowned Sultan

    Yeah it's bizarre, but I'm not sure if this is a sin. Maybe it's riya', but it is a gift and not something that he's wearing regularly (as far as I know). It certainly should not cancel out all of the good work that he has done for Aal Muhammad. We've all done way worse. If it's his other views that you have a problem with (religious, political), then those are more worth discussing than his cologne or crown. I wore a Burger King crown a few years ago (obviously didn't eat there though), condemn me too.
  13. Qa'im

    Gender preference/Gender “swaying”

    Both sexes are a blessing. I’ve heard that boys are harder as kids but easier as adults, while girls are easier as kids but harder as adults. In the end, every parent “wins some and loses some”, so it’s all roughly the same.
  14. As for the comment, yeah it's a bit rude, but it's coming from a good place, as they are concerned about your mental and physical health. Sometimes that pressure is needed to make a positive change. As others have said, your metabolism takes a big hit in your 20s. At 24 I went up 40 pounds without making any serious changes to my diet (170 to 210). So I quit all sugary drinks cold-turkey and lost about 15 pounds right there. I'm 28 now and I weigh 185. I'm finding it very difficult to dip beneath that, despite my low carbs / low sugar / calorie counting, so I'm still learning about my body and where my metabolism is currently at. Granted I'm not doing much physical activity (I've been sick), so that is the next step. I think modern humans just consume way more food than they need to. It seems that our bodies can go up to 2 months without any food -- and about 3 weeks without suffering any permanent damage to your body. As Marbles said, intermittent fasting seems to really cut cravings and portion sizes. Tell yourself that every hour that you are hungry is time where your body is eating away your fat. I've told myself that I'm not going to stop dieting until I hit 170, even if it takes me the whole year, and I really want this more than anything right now, so the ends will justify the means. Fast fii sabeelillah at least the 3 recommended days every month, as well as any other recommended fast days. Eat slowly, sit down for every meal, and stop eating before you are full. Look at the food the same way you look at medicine. Cut sugary and fried foods cold-turkey until you hit your goal -- consider them poison.
  15. I took it down for the time being, because kindle was messing up the Arabic. If you want to purchase an electronic copy, please PM me. Thanks.
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