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Qa'im

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About Qa'im

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  1. "Harun" comes from the Hebrew word "Aharon" (אַהֲרֹן‎), which may mean "exalted". "Ali" has the same meaning in Arabic: high, exalted. In Egyptian, Aharon meant "warrior lion". Ali's title is Haydar, which means "lion". It is certain that this meaning was long forgotten before the 19th century deciphering of the hieroglyphs. Talk about providence ... Prophet Muhammad (s) said to Ali (as), "You are to me as Aaron was to Moses." (pictured: Aaron's name in hieroglyphs)
  2. Qa'im

    Formed and Unformed

    I didn't fully grasp it, so perhaps someone else can do it. Some related traditions: محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن ابن رئاب، عن بكير بن أعين قال: كان أبو جعفر عليه السلام يقول: إن الله أخذ ميثاق شيعتنا بالولاية لنا وهم ذر، يوم أخذ الميثاق على الذر، بالاقرار له بالربوبية ولمحمد صلى الله عليه وآله بالنبوة وعرض الله عزوجل على محمد صلى الله عليه وآله امته في الطين وهم أظلة وخلقهم من الطينة التي خلق منها آدم وخلق الله أرواح شيعتنا قبل أبدانهم بألفي عام وعرضهم عليه وعرفهم رسول الله صلى الله عليه وآله وعرفهم عليا ونحن نعرفهم في لحن القول. Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from ibn Ri’aab from Bukayr b. A`yan. He said: Abu Ja`far عليه السلام would say: Allah took a covenant with our Shi`a to [observe] our wilaya when they were minute beings on the day He took a covenant upon the minute beings to acknowledge His lordship and the prophethood of Muhammad صلى الله عليه وآله. Allah عزوجل presented to Muhammad صلى الله عليه وآله امته his Umma in [the form of] clay, and they were shadows. And He created them from the clay out of which Adam was created. And Allah created the souls of our Shi`a two thousand years before their bodies; He then presented and familiarized them to the Messenger of Allah صلى الله عليه وآله, and He presented them to `Ali – and we recognize them by the tone of their speech. (al-Kafi, Volume 1, hadith 1178) The Prophet Muhammad said, "I advise those who are present from my nation, those who are absent, those who are in the loins of men, and those who are in the wombs of women until the Day of Resurrection, to maintain family ties, even if it requires a one-year journey, for surely, that is from the religion." 5 - وعنه، عن الحسن بن محبوب، عن عمرو بن أبي المقدام، عن جابر، عن أبي جعفر (عليه السلام) قال: قال رسول الله (صلى الله عليه وآله): اوصي الشاهد من امتي والغائب منهم ومن في أصلاب الرجال و أرحام النساء إلى يوم القيامة أن يصل الرحم وإن كانت منه على مسيرة سنة، فإن ذلك من الدين. (al-Kafi, Volume 2, page 151) The Prophet said: "Surely, when Allah تعالى wanted to create me, he made me a pure, white seed. So he imbued it into the loins of my father, Ādam عليه السلام and it continued to be passed down from pure loins to pure womb until Noah and Abraham عليهما السلام, and just like that until `Abd al-Muṭṭalib, so I was not afflicted by any impurity of Jāhilīyah. . قال: إن الله (تعالي) لما أحب أن يخلقني، خلقني نطفة بيضاء طيبة، فأودعها صلب أبي آدم (عليه السلام)، فلم يزل ينقلها من صلب طاهر إلى رحم طاهر إلى نوح وإبراهيم (عليهما السلام)، ثم كذلك إلى عبد المطلب، فلم يصبني من دنس الجاهلية The Messenger of Allah said, "Me and `Ali were created from one light that would glorify Allah to the right of the Throne two thousand years before He created Adam. When Allah created Adam, He put that light in his loins. When Adam was settled into Paradise, we were in his loins. When he became concerned with the mistake [of eating the fruit], we were in his loins. When Noah boarded the Ark, we were in his loins. When Abraham was thrown into the fire, we were in his loins. Allah transferred us from pure loins to pure wombs until we came to `Abd al-Muttalib. Then, He split us into two parts, and He put me in the loins of `Abdullah, and He put `Ali in the loins of Abu Talib. In me, He put prophethood and blessing, and in `Ali He put eloquence and chivalry. Allah derived two names for us from His names. The Master of the Throne is the Praiseworthy (al-Mahmud), and I am Muhammad, and Allah is the Highest (al-A`la) and this is `Ali." حدثنا أبو نصر أحمد بن الحسين بن أحمد بن عبيد النيسابوري المرواني بنيسابور وما لقيت [ أحدا ] أنصب منه، قال: حدثنا محمد بن إسحاق بن إبراهيم بن مهران السراج، قال: حدثنا الحسن بن عرفة العبدي، قال: حدثنا وكيع بن الجراح، عن محمد بن إسرائيل، عن أبي صالح، عن أبي ذر - رضي الله عنه - قال: سمعت رسول الله صلى الله عليه واله وهو يقول: خلقت أنا وعلي من نور واحد نسبح الله يمنة العرش قبل أن خلق آدم بألفي عام، فلما أن خلق الله آدم جعل ذلك النور في صلبه ولقد سكن الجنة ونحن في صلبه، ولقد هم بالخطيئة ونحن في صلبه، ولقد ركب النوح السفينة ونحن في صلبه، ولقد قذف بإبراهيم في النار ونحن في صلبه، فلم يزل ينقلنا الله عزوجل من أصلاب طاهرة إلى أرحام طاهرة حتى انتهى بنا إلى عبد المطلب، فقسمنا بنصفين فجعلني في صلب عبد الله و جعل عليا في صلب أبي طالب وجعل في النبوة والبركة، وجعل في علي الفصاحة والفروسية وشق لنا اسمين من أسمائه فذو العرش محمود وأنا محمد، والله الاعلى وهذا علي. (Ma`ani al-Akhbar, page 56)
  3. Qa'im

    Formed and Unformed

    In Kitab al-Mashaykha by Ibn Mahbub, from Muhammad b. an-Nu`man Mu'min at-Taq, from Salaam, from Abu Ja`far (as) regarding the saying of Allah, "Created and not created." He said: The created: They are the minute beings (dharr) that Allah created in the loins of Adam and Eve, and took the [primordial] covenant upon them. Then, He brought them into the loins of men and the wombs of women. They are the ones who appear in this world until they are asked about the covenant. As for His saying, "and not created", they are every breath that Allah did not put into the loins of Adam when He created the minute beings and took the covenant upon them. Among them are: (1) the sperm that comes from withdrawal (coitus interruptus), (2) the miscarried, before the spirit of life and perpetuity is blown into it; who die in the womb of their mother before the four-month mark. They are the ones whom the spirit of life and perpetuity are not blown into. These are the ones whom Allah calls "not created", and they will not be asked about the covenant - who are those whom Allah created and brought into the loins and wombs. -- will come back to the second if no one else does.
  4. Qa'im

    Things God can't Do?

    Saying He can't limit Himself is limiting Him? Can God eat? Sleep? Lie? Create another God? Create Himself? Become a human? Be seen and imagined by the human mind? "The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food." (5:75) The Quran is making a logical argument here: since Mary and Jesus ate food, they cannot be God, because God has no food or no sustenance without ceasing to be God.
  5. Very good question, I imagine there is no clear right and wrong to it. My shaykh obtained degrees in both physics and philosophy, which are not mutually exclusive, as both are rooted in logic. Philosophy can be quite mathematical. It goes without saying that philosophy is the basis of science. I think the Muslim world, especially the diaspora, has plenty of experts in science and technology; but they mainly go on to become employees and just seek a salary, rather than invest in new technologies, inventions and discoveries. I suppose being a scientist should require a level of creativity and risk that is missing in the Muslim community. The West and the East are currently in a race to integrate AI into healthcare, but I don't think there have been any meaningful contributions to that field from the Muslim world.
  6. Qa'im

    Trying to get married

    I've heard the "we don't know that culture" reason, even in my own family. It can be a cover for racism, but it can also be more innocent than that. "We don't know them" can mean that we don't know who to ask about them; whether they are a good family or not, because our friends are mainly Iraqi and we don't know how to judge them prior to marriage. "We don't know them" can also mean, we don't know how their culture works. Culture plays a major role in the marriage. For example, problem resolution in Syrian/Lebanese culture is very different than in Iraqi culture. What is considered respectful and disrespectful isn't the same. What is considered masculine or feminine isn't the same. So see what he means first. If he's just a nationalist, then (respectfully) he just needs to get over it. That's not an Islamically legitimate reason to deny a marriage. But if he genuinely feels that he can't judge the man and his family correctly, then that is a concern that you'll need to find a solution for. It could be bringing in a third party (a shaykh, a mutual friend, etc.) that can be a bridge between the two families.
  7. Qa'im

    Things God can't Do?

    God can do everything except that which limits Himself
  8. Qa'im

    Legs of Allah

    I haven't seen narrations from our sources on feet/legs, but there is a reference in the Quran and hadiths on a shin (68:42). "The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able" (68:42) Regarding this verse, Imam ar-Rida [a] said, "A veil of light will be revealed, and the believers will fall in prostration, but the hypocrites will stiffen and will not be able to prostrate." حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا الحسين بن الحسن، عن بكر، عن الحسين بن سعد، عن أبي الحسن عليه السلام في قوله عز وجل: (يوم يكشف عن ساق) قال: حجاب من نور يكشف، فيقع المؤمنون سجدا، وتدمج أصلاب المنافقين فلا يستطيعون السجود (Kitab al-Tawheed) -- Of course, the Imams of Ahl al-Bayt held that God is not anthropomorphic. Everything besides Allah is created. Allah has a face, two hands, sides, and a shin; but these are not body parts or limbs. These are things that belong to Allah. The face of Allah is: His hujjas, His signs, His religion, and His righteous worshipers. The hands of Allah are his power (and perhaps mercy). The side of Allah is anyone brought spiritually near to Allah, namely the hujjas. But Allah does not have any "parts", He is one, indivisible, unlike His creation, and above the imagination.
  9. Qa'im

    Aql, plural or singular?

    Wa alaykum assalam, There is a universal intellect (`aql al-kulli) and there are individual intellects (`uqool). The individual intellects are connected to the universal intellect. 86 - العلة التى من أجلها صار العقل واحدا في كثير من الناس) 1 - حدثنا أحمد بن محمد بن عيسى بن علي بن الحسين بن علي بن الحسين بن علي بن أبى طالب قال حدثنا أبو عبد الله محمد بن إبراهيم بن اسباط قال حدثنا أحمد بن محمد بن زياد القطان قال حدثنا أبو الطيب احمد بن محمد بن عبد الله قال حدثنا عيسى بن جعفر بن محمد بن عبد الله بن محمد بن عمر بن علي بن أبى طالب، عن آبائه، عن عمر بن علي، عن أبيه علي بن أبى طالب عليه السلام ان النبي صلى الله عليه وآله سأل مما خلق الله جل جلاله العقل قال: خلقه ملك له رؤس بعدد الخلائق من خلق ومن يخلق إلى يوم القيامة ولكل رأس وجه ولكل آدمى رأس من رؤس العقل واسم ذلك الانسان على وجه ذلك الرأس مكتوب وعلى كل وجه ستر ملقى لا يكشف ذلك الستر من ذلك الوجه حتى يولد هذا المولود ويبلغ حد الرجال أو حدالنساء فإذا بلغ كشف ذلك الستر فيقع في قلب هذا الانسان نور فيفهم الفريضة والسنة والجيد والردي ألا ومثل العقل في القلب كمثل السراج في وسط البيت. A man asked the Prophet (s) how Allah created the intellect. He replied, "He created it as an angel with a head for every creature in the creation until the Day of Resurrection. For every head, there is a face. Each person has a head among the heads of the intellect, and the name of each person is written upon the face of that head. Upon each face is a veil, and a veil is not uncovered from its face until that person is born and reaches puberty and becomes a man or a woman. Once the person reaches puberty, that veil is uncovered, and a light is placed into the heart of that person. Then, he will understand the obligatory and the voluntary, and good and evil. Surely, the intellect in the heart is like a lamp in the middle of a house." (`Ilal ash-Shara'i`, page 98) -- Some narrations where aql is mentioned in plural: The Prophet Muhammad said, "Allah did not apportion anything for the servants better than the intellect. The sleep of the intellectual is better than the vigil of the ignorant, and the stay (residence) of the intellectual is better than the setting out of the ignorant. And Allah did not send a prophet or a messenger until He completes his intellect, and that his intellect be better than the intellects of all of his Nation. The worship of all of the servants does not reach the virtue that an intellectual reaches." [3] 3 - وعن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن بعض أصحابه، رفعه قال: قال رسول الله (ص): ما قسم الله للعباد شيئا أفضل من العقل، فنوم العاقل أفضل من سهر الجاهل، وإقامة العاقل أفضل من شخوص الجاهل، ولا بعث الله نبيا ولا رسولا حتى يستكمل العقل، ويكون عقله أفضل من عقول جميع أمته، إلى أن قال: ولا بلغ جميع العابدين في فضل عبادتهم ما بلغ العاقل، الحديث. (al-Fusul al-Muhimma) Imam Muhammad al-Baqir [a] said, "When our Qa'im rises, Allah will put His hand over the heads of the worshipers, with which their intellects will be assembled and their understanding will be perfected." الحسين بن محمد، عن معلى بن محمد، عن الوشاء (1) عن المثنى الحناط، عن قتيبة الأعشى، عن ابن أبي يعفور، عن مولى لبني شيبان، عن أبي جعفر عليه السلام قال: إذا قام قائمنا وضع الله يده على رؤوس العباد (2) فجمع بها عقولهم وكملت به أحلامهم. (al-Kafi, Volume 1, Book 1, hadith 21) Imam Ibn al-Hasan [a] wrote, "We will manifest what appears from our right through your intellects, and your doubts will fall, but whatever Allah wills shall happen, and every thing has its ordained time." ، لظهر لكم من حقنا ما تبين (3) منه عقولكم، ويزيل شكوككم، لكنه ما شاء الله كان، ولكل أجل كتاب (Shaykh al-Tusi's Kitab al-Ghayba, pages 285-287) Imam Ja`far as-Sadiq [a] said, "The Messenger of Allah (s) did not speak to the worshipers to the utmost degree of his intellect. The Messenger of Allah (s) said, 'We, the prophets, have been ordered to speak to the people according to the level of their intellects.'" 15 - جماعة من أصحابنا، عن أحمد بن محمد بن عيسى، عن الحسن بن علي ابن فضال، عن بعض أصحابنا، عن أبي عبدالله عليه السلام قال: ما كلم رسول الله صلى الله عليه وآله العباد بكنه عقله قط، وقال: قال رسول الله صلى الله عليه وآله: إنا معاشر الانبياء امرنا أن نكلم الناس على قدر عقولهم. (al-Kafi)| Imam Zayn al-`Abideen [a] said in his supplication, "My God, tongues fall short of praising You in accordance to Your majesty, intellects are incapable of grasping the core of Your beauty, eyes fail before gazing upon the glories of Your face, and You have assigned to Your creatures no way to know You except in the incapacity of knowing You!" إِلـ<U+0670>هِي قَصُرَتِ الأَلْسُنُ عَنْ بُلُوغِ ثَنائِكَ، كَما يَلِيقُ بِجَلالِكَ، وَعَجَزَتِ الْعُقُولُ عَنْ إدْراكِ كُنْهِ جَمالِكَ، وَانْحَسَرَتِ الأَبْصارُ دُونَ النَّظَرِ إلى<U+0670> سُبُحاتِ وَجْهِكَ، وَلَمْ تَجْعَلْ لِلْخَلْقِ طَرِيقاً إلى<U+0670> مَعْرِفَتِكَ إلاَّ بِالْعَجْزِ عَنْ مَعْرِفَتِكَ. (Sahifa Sajjadiyya, The Whispered Prayer of the Gnostics) Imam ar-Rida [a] said, "The intellects cannot comprehend Him, and the imaginations cannot reach Him, and sight cannot grasp Him, and measurements cannot surround Him." لا تضبطه العقول ولا تبلغه الاوهام ولا تدركه الابصار ولا يحيط به مقدار، عجزت دونه العبارة وكلت دونه الابصار وضل فيه تصاريف الصفات Imam Musa al-Kadhim [a] said, "Intellects cannot esteem Him, imaginations do not befall Him, regions do not encompass Him." و إنه لا تقدره العقول، ولا تقع عليه الاوهام، ولا تحيط به الاقطار
  10. Mut`a is just as halal for women as it is for men, but there are reasons why the cultural double standards exist. For most men, to even consider marriage, you must be financially independent. It's very difficult to marry permanently before 25; and even marrying before 30 requires one to be very proactive, mature, go through rejections, etc. Muslim women on the other hand are regularly approached for marriage before 30. Regardless of where they are, what they're wearing or who they are with, they are pursued. It does not matter if they're still in school/college, it does not matter if they're working full-time or part-time, it does not matter if they hide all day in their basement; it does not even matter if they're mature or not, they and their families are still approached at that age. And it's not just the "pretty" ones, normal-looking women in that age group can get married if that is their goal. Libido for women peaks in their late 20s and 30s. For men, libido peaks after puberty and declines later. 15-25 is an awkward age for men, because they're not quite men, nor are they boys; and they cannot marry until they learn to become men. In general, women prefer a man that knows what he's doing (emotionally and physically mature, knows how to please women), and in general, men prefer a woman with less experience. So it makes complete sense to me that men would rely on mut`a until they can support a wife, and that women instead find a quality spouse while they are young. Obviously there are many millions of exceptions to everything I've said here, I'm speaking very generally. To answer your last questions, it really depends on their age. If a woman in my family is older or divorced, mut`a is her business. But it's usually not worth it for a woman to waste her youth or virginity on mut`a, because those are important in finding a permanent spouse.
  11. Qa'im

    Hijab and pressure

    We should not run away from our duties, but run toward them. The former can cause you more stress than the latter. Please think of what Sayyida Fatima and Sahib az-Zaman would say in our situation.
  12. Qa'im

    Imam Al-Askari’s will

    Ja`far al-Kadhab took the mother of Imam al-`Askari to court in Samarra' over his alleged share of Imam al-`Askari's estate. She had gone to Samara' to take all of the property and give it to Sahib az-Zaman (as). The Abbasid courts operated on Sunni law, which dictates that, if a man has no son (and they did not know of the 12th Imam), then the sibling(s) gets a share of his estate. However in Ja`fari fiqh, the estate in that situation goes to the parent(s). Since it was an Abbasid court (Samarra' was an Abbasid military garrison), the inheritance was split between her and Ja`far al-Kadhab. This is also a fulfillment of divine prophecy; that the Mahdi's inheritance would be divided in his own lifetime.
  13. Ws, are both families involved?
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