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Qa'im

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  1. Ibn Taymiyya (14th century) and modern Sunni debaters have opposed Paul. However, Ibn Ishaq, Tabari, Qurtubi, Baghawi, Ibn al-Jawzi, Ibn Asakir, Ibn Kathir, and others have recorded positive things on Paul. It seems to me that the earliest negative views on Paul are from the Shi`i tradition, via Kamil al-Ziyarat, Tafsir al-Qummi, and Thawab al-A`maal (~10th century).
  2. حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال حدثنا عبد الله بن جعفر الحميري عن محمد بن عثمان العمري رضي الله عنه قال سمعته يقول والله إن صاحب هذا الأمر ليحضر الموسم كل سنة فيرى الناس ويعرفهم ويرونه ولا يعرفونه. Muhammad b. Musa b. al-Mutawakkil رضي الله عنه narrated to us. He said: `Abdullah b. Ja`far al-Himyari narrated to us from `Uthman al-`Amri رضي الله عنه. He said: I heard him say: By Allah, the Patron of this Affair shall perform the Hajj rituals every year, so he will see the people and recognize them, and they shall see him but not recognize him. (Kamal ad-Deen) (sahih) (صحيح)
  3. I'm not sure about the first quotation, but here is the full version of the second quotation: علي بن إبراهيم، عن محمد بن الحسين، عن ابن أبي نجران، عن فضالة بن أيوب، عن سدير الصيرفي قال: سمعت أبا عبدالله (عليه السلام) يقول: إن في صاحب هذا الامر شبها من يوسف (عليه السلام)، قال قلت له: كأنك تذكره حياته أو غيبته؟ قال: فقال لي: وما تنكر من ذلك، هذه الامة أشباه الخنازير، إن إخوة يوسف (عليه السلام) كانوا أسباطا أولاد الانبياء تاجروا يوسف، وبايعوه وخاطبوه، وهم إخوته، وهو أخوهم، فلم يعرفوه حتى قال: أنا يوسف وهذا أخي، فما تنكر هذه الامة المعلونة أن يفعل الله عزوجل بحجته في وقت من الاوقات كما فعل بيوسف، إن يوسف (عليه السلام) كان إليه ملك مصر وكان بينه وبين والده مسيرة ثمانية عشر يوما، فلو أراد ان يعلمه لقدر على ذلك، لقد سار يعقوب (عليه السلام) وولده عند البشارة تسعة أيام من بدوهم إلى مصر، فما تنكر هذه الامة أن يفعل الله عزوجل بحجته كما فعل بيوسف، أن يمشي في أسواقهم ويطأ بسطهم حتى يأذن الله في ذلك له كما أذن ليوسف، قالوا: " أئنك لانت يوسف؟ قال: أنا يوسف ". `Ali b. Ibrahim from Muhammad b. al-Husayn from ibn Abi Najran from Fadala b. Ayyub from Sadeer al-Sayrafi who said: I heard `Abu Abdillah عليه السلام say: Verily, there is in the Patron of this Affair a resemblance to Yusuf عليه السلام. He said: I said to him: Are you referring to his life or his occultation? He said: So he said to me: Do not be surprised by this [nation]; this Umma has the resemblance of pigs. The brothers of Yusuf عليه السلام were from the tribes of the descendants of the prophets, and yet they made business with Yusuf – they sold him; and had [later] spoken to him. They were his brothers and he was their brother, and yet they did not recognize him until he said: I am Yusuf and this is my brother. So, do not be surprised by this cursed Umma when Allah عزوجل stipulates His Proof (hujja) in a time from the timings, as they would do the same as that which was done to Yusuf. Surely Yusuf عليه السلام had ruled Egypt when there was between him and his father the walking [distance] of eighty days. If he wanted to inform him, he could have done it. Verily, when Ya`qub عليه السلام heard the news, he marched with his son for nine days, from their starting location to Egypt. So, do not be surprised by this Umma, as Allah عزوجل will do with His Proof (hujja) as He did with Yusuf, and he will be walking in their market and treading between them until Allah permits him, just as He allowed Yusuf – they said: You surely are Yusuf? He said: I am Yusuf. (al-Kafi) (hasan) (حسن)
  4. I’m wondering where his brother @zzaverihas gone. He was speaking about the end times earlier this year, but he seems to have vanished.
  5. I tend to translate ma`sum as immaculate. The more direct translation is “protected”. The connotation is, protection from Satan and protection from sin. Consider the following sources: - He who obeys the Messenger or the Ulil Amr obeys Allah (4:59) - Imamate can never reach the unjust (2:124) - Satan cannot misguide Allah's chosen ones (15:39-40) - Maryam, a siddiqa (saintly woman), was protected from Satan (3:36) Hadiths to consider: This blog article translated and compiled a series of reliable hadiths on `isma. - No hypocrite will love Ali (عليه السلام) and no believer will hate him - The haq (truth, right) is wherever `Ali (عليه السلام) turns - He who angers Fatima angers the Messenger ((صلى الله عليه وآله وسلم)), and he who angers the Messenger angers Allah Imam `Ali (عليه السلام) said, “Ask me before you lose me, for I swear by Allah, there is not a single thing that you can ask me about until the Day of Resurrection except that I can tell you about it. Ask me about the Book of Allah, for I swear by Allah, there is not a verse in it except that I know whether it was revealed during the night or the day, and whether it was revealed in a plain or on a mountain.” https://i.imgur.com/ms87Eok.png Some others below: https://thaqalayn.net/hadith/11/2/6/30 Hisham ibn al-Hakam's rational arguments for `isma: https://thaqalayn.net/hadith/10/5/25/1 A famous, beautiful description of Imamate by Imam al-Rida (as): "We were in Marv, and we gathered in a mosque that we would attend on Friday. The people were speaking about the matter of Imamate, and they mentioned the multitude of differences of opinion regarding it. So, I visited my Master al-Rida (عليه السلام), and I informed him of the people’s discord regarding it. So, he (عليه السلام) smiled, then said: The people are ignorant, and they are deceived with regards to their religions. Surely, Allah did not cause His Prophet (s) to pass away without perfecting the religion for him. He revealed the Quran to him, in which there is elucidation for everything. In it, the lawful, the forbidden, the limits, and the rulings were made clear; as well as all of what the people need. So, He says, “We have neglected nothing in the Book” (6:38). At the Farewell Pilgrimage, at the end of his (s) life, this was revealed, “This day I have perfected your religion for you, and I have completed my favour unto you, and I have chosen for you Islam as a religion.” (5:3) The matter of Imamate is from the completion of religion. He (s) did not pass away until he clarified to the people the landmarks of their religion. He clarified their paths for them, left them on the way toward truth, and established `Ali (عليه السلام) as their scholar and Imam. He did not leave anything that the Nation would need except that he clarified it for them. He who alleges that Allah did not perfect His religion has turned away from the Book of Allah, and he who turns away from the Book of Allah is a disbeliever. Do they even know the significance and station of Imamate in respect to the Nation for them to dare give their opinions? Surely, Imamate is of a majestic station and great affair. It is the most exalted position, the most prohibited side, and the furthest valley for the people to try to reach with their intellects, attain with their opinions; or [even] establish an Imam by their own selection. The Imamate is something Allah selected Ibrahim the Friend (s) with after prophethood and friendship as a third rank. It is a virtue that He lauded him with, and He mentions it, “Surely, I have made you an Imam for the people”, so the Friend (عليه السلام), joyed by it, said, “and from my descendants?” So, Allah said, “My covenant does not go to the oppressors” (2:124). This verse invalidates the Imamate (leadership) of every oppressor until the Day of Resurrection; and it went to the elite ones. Allah honoured him by making his progeny the elite, pure people, for He says, “We blessed him with Ishaq and Ya`qub in addition, who We made of the righteous. We made them Imams who guide by Our command. We revealed to them the doing of good works, establishing prayer and giving alms; and they were worshipers of Us.” (21:73-74) His progeny did not stop inheriting it, one after the other, century after century, until it was inherited by the Prophet (s). So, He says, “Those who have most right to Ibrahim are those who follow him, this Prophet, and those who believe – and Allah is the Guardian of the believers.” (3:68) So, it was specifically for him, and the Prophet (s) bequeathed it to `Ali (عليه السلام) by the command of Allah and in accordance with what Allah has ordained. Then, it went to his progeny, whom Allah gave knowledge and faith – by His saying, “As for those who were given knowledge and faith, they will say: ‘You remained, in accordance with Allah’s decree, until the Day of Resurrection’” (30:56) – so it is specifically in the progeny of `Ali (عليه السلام) until the Day of Resurrection; and there is no prophet after Muhammad (s). So, how can these ignorant ones choose [for themselves]? Surely, the Imamate is the station of the prophets and the inheritance of the deputies. Surely, Imamate is the vicegerency (khilafa) of Allah, the vicegerency of the Messenger (s), the rank of Amir al-Mu’minin (عليه السلام), and the inheritance of al-Hasan and al-Husayn (عليه السلام). Surely, Imamate is the reins of the religion, the order of the Muslims, the rectification of this world, and the glory of the Muslims. Surely, Imamate is the foundation of Islam and its lofty branch. Through the Imam, prayer, alms, fasting, Hajj, jihad, the giving of fay’, charity, the implementation of penalties and rulings, and the frontiers are perfected. The Imam makes permissible what Allah makes permissible and makes forbidden what Allah makes forbidden. He establishes the limits of Allah, defends the religion of Allah, and calls to the way of his Lord with wisdom, goodly exhortations, and clear proof. The Imam is like the Sun that rises over the world, in the horizons where no hands and no vision can encompass it. The Imam is the shining full Moon, the illuminating glow, the dazzling light, and the guiding star in the shroud of darkness, barren wastelands, and depths of the sea. The Imam is fresh water during thirst, the indicator to guidance, and the saviour from apostasy. The Imam is the fire of the highlands, heat for whoever needs it, and the indicator for the wayfarer – he who opposes it is destroyed. The Imam is the raincloud, the falling rain, the illuminating Sun, the soft earth, the abundant river, and the meadowy brook. The Imam is the trustworthy friend, the kind father, the caring brother, and the shelter for servants during catastrophe. The Imam is the trustee of Allah in His Earth, His Proof over His servants, His vicegerent in His lands, the caller to Allah, and the defender of the sanctity of Allah. The Imam is the purifier from sins and the curer of blemishes. He is the specialist of knowledge, bestowed with forbearance, the order of the religion, the glory of the Muslims, the wrath against the hypocrites, and the destruction against the disbelievers. The Imam is the foremost of his time – no scholar is equal to him, and there is no substitute to him. None resemble or match him. He has been wholly specified with virtue, without a need for him to seek it or reap it; surely, he is specified by the Bestower of Virtue and Gifts. So, who is him who reaches full recognition of the Imam or subjects him to their choosing? Far, far have their intellects deviated, their imaginations strayed, their minds bewildered, their eyes perplexed, their great ones drifted, their wise ones confused, their sensible ones fallen short, their preachers confined, their hearts become ignorant, their poets become speechless, and their writers become incapable. The rhetoricians cannot describe one quality of his qualities, or one virtue of his virtues, so they acknowledge their inability and shortcoming. How can [the Imam] be described in his essence? How can one comprehend a thing of his matter? How can one find one present to take his place and his prosperity? How, when he is as far as a star from the hands of the takers and the description of the describers? Where is the choice here? Where are the intellects with respect to this? What is comparable to this? Do they think that this [Imamate] exists outside of the Family of the Messenger (عليه السلام)? By Allah, they have belied themselves and led themselves into fallacies. They have risen to a confuted difficulty and their feet have slipped to the bottom. They want to establish an Imam with minds that are perplexed, perverted, and partial, and with imprudent perspectives. They do not increase in it except in distance. “May Allah destroy them – how deluded they are!” (63:4) They have run into difficulty, spoken calumnies, deviated far astray, and trapped themselves in perplexity because they have abandoned the Imam. Satan has adorned their deeds for them, misguiding them from the path when they were able to see. They have gone from the selection of Allah and His Messenger to their own selection, when the Quran calls to them, “Your Lord creates what He wills, and He selects what is good for them. May Allah be glorified from what the pagans [claim].” (28:68). He says, “It is not for a believing male or female to have a choice in their affair if Allah and His Messenger commanded something.” (33:36) He says, “How is the matter with you? How do you judge? Do you have a scripture which you read that you will have whatever you choose? Or do you have oaths binding on Us until the Day of Resurrection that you will have whatever you decide? Ask them which of them can guarantee that? Or do they have partners? Then let them bring their partners if they are truthful.” (68:36-41) He says, “Do they not contemplate over the Quran, or are there locks on their hearts?” (47:24) Has Allah sealed their hearts, so they cannot understand? Or, “they say: ‘we listened’, but they do not listen. Surely, the evillest of creatures to Allah is the deaf and dumb that cannot think. Had Allah known of any good in them, He would have made them listen. If He had made them listen, they would have still turned away whilst refusing.” (8:22-23) “They said: ‘We listen and we disobey’” (2:93) Rather, “that is the blessing of Allah. He bestows it upon whom He wills. Allah is of great blessing.” (62:4) So, how would they have a choice in the Imam, when the Imam is knowing and not ignorant? He is a tireless shepherd, and the source of sanctity, purity, offering, asceticism, knowledge, and worship. He is specified by the call of the Messenger. He is of the pure, chaste lineage – he is not of an obscure ancestry, and no nobleman comes close to him. He is of the House from Quraysh, crystallized from Hashim; from the progeny of the Family of the Messenger (s), from Allah's acceptance. He is the noblest of nobles, and he is a branch from `Abd al-Manaf. He is well-versed in knowledge, perfect in forbearance, in charge of leadership, proficient in civilizing, obligatory in obedience, establishing the command of Allah, an advisor to the servants of Allah, and a protector of the religion of Allah. Surely, the prophets and the Imams are supported by Allah. He gives them of His stored knowledge and His forbearance, which is not given to anyone else. Their knowledge is above the knowledge of the people of their time -- as per His saying, “Is, then, He who guides to the truth more worthy of being obeyed, or he who has no guidance at all unless he is guided [by someone else]?” (10:35) Also, His saying, “He who is given wisdom has been given much good.” (2:269) Also, His saying with regards to Talut, “Surely, Allah has selected him over you, and increased him in knowledge and in physique. Allah gives His kingdom to whomever He wills – and Allah is encompassing in knowledge.” (2:247) Also, He said to His Prophet (s), “The blessing of Allah upon you is great.” (4:113) He says, regarding the Imams from his Ahl al-Bayt, his progeny and his offspring (s), “Do the people envy those whom Allah has given His blessing? For We have given the Family of Ibrahim the Book and the wisdom, and We gave them a great kingdom. From them are those who believe in Him, and from them are those who reject Him – and Hell is a sufficient blaze.” (4:54-55) When Allah chooses a servant for the affairs of His worshipers, Allah expands his chest for that, puts fountains of wisdom in his heart, and inspires (ilham) him with knowledge. After that, he is aware of no other answer, and his reasoning remains consistent. He is immaculate, aided, supported, and directed. He is safe from errors, slips, and stumbles – Allah specifies this for him so that he may be His proof over His servants and His witness over His creation. “That is the blessing of Allah. He bestows it upon whom He wills. Allah is of great blessing.” (62:4) So, are they capable of being something like this, so that they may select him? Or, is the one that they select capable of taking on this description? They have transgressed, and the House of Allah is the truth. They threw the Book of Allah behind their backs, as though they do not know; and in the Book of Allah is guidance and healing, but they neglected it and followed their whims. So, Allah cursed them, despised them, and made them miserable. He says, “Who is more misguided than him who follows his whims without guidance from Allah? Surely, Allah does not guide the oppressive people.” (28:50) He says, “May they be doomed and may He render their deeds void.” (47:8) He says, “It is greatly hateful in the sight of Allah and in the sight of those who believe. In this way, Allah seals the heart of every arrogant tyrant.” (40:35) 1 - حدثنا الشيخ الجليل أبو جعفر محمد بن بن علي بن الحسين بن موسى بن بابويه القمي (رضي الله عنه)، قال: حدثنا محمد بن موسى بن المتوكل (رحمه الله)، قال: حدثنا محمد بن يعقوب، قال: حدثنا أبو محمد القاسم بن العلاء عن عبد العزيز ابن مسلم، قال: كنا في أيام علي بن موسى الرضا (عليه السلام) بمرو، فاجتمعنا في مسجد جامعها في يوم جمعة في بدء مقدمنا فأدار الناس أمر الامامة، وذكروا كثرة اختلاف الناس فيها، فدخلت على سيدي ومولاي الرضا (عليه السلام)، فأعلمته بما خاض الناس فيه، فتبسم (عليه السلام)، ثم قال: يا عبد العزيز، جهل القوم وخدعوا عن أديانهم (1)، إن الله عز وجل لم يقبض نبيه (صلى الله عليه وآله) حتى أكمل له الدين، وأنزل عليه القرآن فيه تفصيل كل شئ، بين فيه الحلال والحرام والحدود والاحكام، وجميع ما يحتاج الناس إليه كملا (2)، فقال عز وجل: (ما فرطنا في الكتاب من شئ (3)، وأنزل في حجة الوداع، وهي آخر عمره (صلى الله عليه وآله): (اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الاسلام دينا) (1)، وأمر الامامة من تمام الدين، ولم يمض (صلى الله عليه وآله) حتى بين لامته معالم دينهم (2)، وأوضح لهم سبله، وتركهم على قصد الحق، وأقام لهم عليا (عليه السلام) علما وإماما، وما ترك شيئا تحتاج إليه الامة إلا بينه، فمن زعم أن الله عز وجل لم يكمل دينه فقد رد كتاب الله عز وجل، ومن رد كتاب الله عز وجل فهو كافر. هل يعرفون قدر الامامة ومحلها من الامة، فيجوز فيها اختيارهم؟ إن الامامة أجل قدرا وأعظم شأنا، وأعلى مكانا، وأمنع جانبا، وأبعد غورا من أن يبلغها الناس بعقولهم، أو ينالوها بآرائهم، أو يقيموا إماما باختيارهم، إن الامامة خص الله عز وجل بها إبراهيم الخليل (صلى الله عليه وآله) بعد النبوة، والخلة مرتبة ثالثة، وفضيلة شرفه الله بها، فأشاد (3) بها ذكره، فقال عزوجل: (إنى جاعلك للناس إماما) فقال الخليل (عليه السلام) سرورا بها: (ومن ذريتي)؟ قال: الله تبارك وتعالى: (لا ينال عهدي الظالمين) (4)، فأبطلت هذه الآية إمامة كل ظالم إلى يوم القيامة وصارت في الصفوة، ثم أكرمه الله بأن جعلها في ذريته أهل الصفوة والطهارة، فقال عز وجل: (ووهبنا له إسحاق ويعقوب نافلة وكلا جعلنا صالحين * وجعلناهم أئمة يهدون بأمرنا وأوحينا إليهم فعل الخيرات وإقام الصلاة وإيتاء الزكاة وكانوا لنا عابدين) (5). فلم تزل في ذريته يرثها بعض عن بعض قرنا فقرنا (6) حتى ورثها النبي (صلى الله عليه وآله)، فقال جل جلاله: (إن أولى الناس بإبراهيم للذين اتبعوه وهذا النبي والذين ءامنوا والله ولى المؤمنين) (1) فكانت له خاصة، فقلدها النبي (صلى الله عليه وآله) عليا (عليه السلام) بأمر الله عز وجل على رسم ما فرض الله، فصارت في ذريته الاصفياء الذين آتاهم الله العلم والايمان بقوله عز وجل (وقال الذين أوتوا العلم والايمان لقد لبثتم في كتاب الله إلي يوم البعث) (2) فهي في ولد علي (عليه السلام) خاصة إلى يوم القيامة، إذ لا نبي بعد محمد (صلى الله عليه وآله). فمن أين يختار هؤلاء الجهال أن الامامة هي منزلة الانبياء وإرث الاوصياء؟ إن الامامة خلافة الله عز وجل وخلافة الرسول (صلى الله عليه وآله) ومقام أمير المؤمنين (عليه السلام) وميراث الحسن والحسين (عليهما السلام)، إن الامامة زمام الدين ونظام المسلمين وصلاح الدنيا وعز المؤمنين، إن الامامة أس الاسلام النامي وفرعه السامي، بالامام تمام الصلاة، والزكاة، والصيام، والحج، والجهاد، وتوفير الفئ، والصدقات، وإمضاء الحدود والاحكام، ومنع الثغور والاطراف، الامام يحل حلال الله ويحرم حرام الله، ويقيم حدود الله، ويذب عن دين الله، ويدعوا إلى سبيل ربه بالحكمة والموعظة الحسنة والحجة البالغة. الامام كالشمس الطالعة للعالم، وهي في الافق بحيث لا تنالها الايدي والابصار، الامام البدر المنير، والسراج الزاهر، والنور الساطع، والنجم الهادي في غياهب الدجى والبلد القفار ولجج البحار، الامام الماء العذب على الظمأ، والدال على الهدى، والمنجي من الردى، الامام النار على اليفاع (3)، الحار لمن اصطلى به، والدليل على المسالك (4)، من فارقه فهالك، الامام السحاب الماطر، والغيث الهاطل، والشمس المضيئة، والارض والبسيطة، والعين الغزيرة، والغدير والروضة. الامام الامين الرفيق، والوالد الرقيق، والاخ الشفيق، ومفزع العباد في الداهية، الامام أمين الله في أرضه، وحجته على عباده، وخليفته في بلاده، والداعي إلى الله، والذاب عن حرم الله، الامام المطهر من الذنوب، المبرأ من العيوب، مخصوص بالعلم، موسوم بالحلم، نظام الدين، وعز المسلمين، وغيظ المنافقين، وبوار الكافرين، الامام واحد دهره، لا يدانيه أحد، ولا يعادله عالم، ولا يوجد عنه (1) بدل، ولا له مثل ولا نظير، مخصوص بالفضل كله من غير طلب منه له (2) ولا اكتساب، بل اختصاص من المفضل الوهاب. فمن ذا الذي يبلغ معرفة الامام أو يمكنه اختياره؟ هيهات هيهات، ضلت العقول، وتاهت الحلوم، وحارت الالباب، وحسرت العيون، وتصاغرت العظماء، وتحيرت الحكماء، وتقاصرت الحلماء، وحصرت الخطباء، وجهلت الالباء، وكلت الشعراء، وعجزت الادباء، وعييت البلغاء عن وصف شأن من شأنه، أو فضيلة من فضائله، فأقرت بالعجز والتقصير، وكيف يوصف أو ينعت بكنهه، أو يفهم شئ من أمره، أو يوجد من يقوم مقامه، ويغني غناءه؟ لا، كيف وأنى (3) وهو بحيث النجم من أيدي المتناولين ووصف الواصفين، فأين الاختيار من هذا، وأين العقول عن هذا، وأين يوجد مثل هذا؟ أظنوا أن ذلك يوجد في غير آل الرسول (عليهم السلام)؟ كذبتهم والله أنفسهم، ومنتهم الاباطيل، وارتقوا مرتقا صعبا دحضا (4)، تزل عنه إلى الحضيض أقدامهم، راموا إقامة الامام بعقول حائرة بائرة ناقصة، وآراء مضلة، فلم يزدادوا منه إلا بعدا، قاتلهم الله أنى يؤفكون، لقد راموا صعبا، وقالوا إفكا، وضلوا ضلالا بعيدا، ووقعوا في الحيرة، إذ تركوا الامام عن بصيرة، وزين لهم الشيطان أعمالهم فصدهم عن السبيل وكانوا مستبصرين، رغبوا عن اختيار الله واختيار رسوله إلى اختيارهم، والقرآن يناديهم: (وربك يخلق ما يشاء ويختار ما كان لهم الخيرة سبحان الله وتعالى عما يشركون) (1)، وقال عز وجل: (وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم) (2)، وقال عز وجل: (وما لكم كيف تحكمون * أم لكم كتاب فيه تدرسون * إن لكم فيه لما تخيرون * أم لكم أيمان علينا بالغة إلى يوم القيامة إن لكم لما تحكمون * سلهم أيهم بذلك زعيم * أم لهم شركاء فليأتوا بشركائهم إن كانوا صادقين) (3)، وقال عز وجل: (أفلا يتدبرون القرآن أم على قلوب أقفالها) (4) أم طبع الله على قلوبهم فهم لا يفقهون أم (قالوا سمعنا وهم لا يسمعون * إن شر الدواب عند الله الصم البكم الذين لا يعقلون * ولو علم الله فيهم خيرا لاسمعهم ولو أسمعهم لتولوا وهم معرضون) (5)، و (قالوا سمعنا وعصينا) (6) بل هو (فضل الله يؤتيه من يشاء والله ذو الفضل العظيم) (7). فكيف لهم باختيار الامام، والامام عالم لا يجهل، راع لا ينكل، معدن القدس والطهارة والنسك والزهادة والعلم والعبادة، مخصوص بدعوة الرسول، وهو نسل المطهرة البتول، لا مغمز فيه في نسب، ولا يدانيه ذو حسب، في البيت من قريش، والذروة من هاشم، والعترة من آل الرسول (8)، والرضا من الله، شرف الاشراف، والفرع من عبد مناف، نامي العلم، كامل الحلم، مضطلع بالامامة، عالم بالسياسة، مفروض الطاعة، قائم بأمر الله، ناصح لعباد الله، حافظ لدين الله. إن الانبياء والائمة يوفقهم الله عز وجل ويؤتيهم من مخزون علمه وحلمه وما لا يؤتيه غيرهم، فيكون علمهم فوق كل علم أهل زمانهم في قوله عز وجل: (أفمن يهدى إلى الحق أحق أن يتبع أمن لا يهدى إلا أن يهدى فما لكم كيف تحكمون) (1)، وقوله عز وجل: (ومن يؤت الحكمة فقد أوتى خيرا كثيرا) (2)، وقوله عز وجل في طالوت: (إن الله اصطفاه عليكم وزاده بسطة في العلم والجسم والله يؤتى ملكه من يشاء والله واسع عليم) (3)، وقال عز وجل لنبيه (صلى الله عليه وآله): (وكان فضل الله عليك عظيما) (4)، وقال عز وجل في الائمة من أهل بيته وعترته وذريته (صلوات الله عليهم): * (أم يحسدون الناس على ما أتاهم الله من فضله فقد آتينا ءال إبراهيم الكتاب والحكمة وءاتيناهم ملكا عظيما * فمنهم من ءامن به ومنهم من صد عنه وكفى بجهنم سعيرا) (5). وإن العبد إذا اختاره الله عز وجل لامور عباده، شرح صدره لذلك، وأودع قلبه ينابيع الحكمة، وألهمه العلم إلهاما، فلم يعي بعده بجواب، ولا يحير فيه عن الصواب، وهو معصوم مؤيد موفق مسدد، قد أمن الخطايا والزلل والعثار، وخصه الله بذلك ليكون حجته على عباده، وشاهده على خلقه، وذلك فضل الله يؤتيه من يشاء والله ذو الفضل العظيم. فهل يقدرون على مثل هذا فيختاروه، أو يكون مختارهم بهذه الصفة فيقدموه؟ تعدوا وبيت الله الحق، ونبذوا كتاب الله وراء ظهورهم كأنهم لا يعلمون، وفي كتاب الله الهدى والشفاء، فنبذوه واتبعوا أهواءهم، فذمهم الله ومقتهم وأتعسهم، فقال عز وجل: (ومن أضل ممن اتبع هواه بغير هدى من الله إن الله لا يهدى القوم الظالمين) (1) وقال عز وجل: (فتعسا لهم وأضل أعمالهم) (2)، وقال عز وجل: (كبر مقتا عند الله وعند الذين ءامنوا كذلك يطبع الله على كل قلب متكبر جبار) (3). (Amali of Shaykh al-Saduq, page 773) ---------- Keep in mind that there are some minor differences of opinion - issues like sahw, tark al-awla, and a ma`sum's actions before they are officially commissioned - these all add some nuances to the discussion.
  6. Forgot to include these seven: - حدثنا أبو حميد أحمد بن محمد بن حامد العدل بالطابران ، ثنا تميم بن محمد ، ثنا أبو مصعب الزهري ، حدثني محمد بن إسماعيل بن أبي فديك ، أخبرني سليمان بن داود ، عن جعفر بن محمد ، عن أبيه ، عن علي بن الحسين ، عن أبيه ، أن [ ص: 712 ] فاطمة بنت النبي صلى الله عليه وآله وسلم ، كانت " تزور قبر عمها حمزة كل جمعة فتصلي وتبكي عنده Abu Humayd Ahmad b. Muhammad b. Hamid ... Tamim b. Muhammad narrated to us. Abu Mus`ab al-Zuhri narrated to us. Muhammad b. Isma`il b. Abi Fadik narrated to me. Sulayman b. Dawud narrated to me from Ja`far b. Muhammad from his father from `Ali b. al-Husayn from his father that Fatima the daughter of the Prophet (s) would visit the grave of her uncle Hamza every Friday and pray and weep there. https://www.islamweb.net/ar/library/index.php?page=bookcontents&ID=536&idfrom=1311&idto=1311&bk_no=74 عبد الرزاق عن ابن جريج قال : وأخبرني جعفر بن محمد عن أبيه أن عليا كان يتحرى ليلة القدر ، ليلة تسع عشرة ، وإحدى وعشرين ، وثلاث وعشرين `Abd al-Razzaq from Ibn Jurayj. He said: Ja`far b. Muhammad narrated to me from his father that `Ali would seek Laylatul Qadr on the eve of the 19th, 21st, and 23rd. https://islamweb.net/ar/library/index.php?page=bookcontents&flag=1&bk_no=73&ID=7350 حدثنا أبو بكر قال أنا حاتم بن إسماعيل عن جعفر عن أبيه ومسلم بن أبي مريم أن علي بن حسين كان يؤذن فإذا بلغ حي على الفلاح قال حي على خير العمل ويقول هو الأذان الأول . Abu Bakr narrated to us. He said: Hatim ibn Isma’il narrated to us from Ja’far from his father and Muslim ibn Abi Maryam that ‘Ali ibn Al-Husayn used to make the adhan. When he reached “haya ‘alal falah”, he would say, “haya ‘alal khayr al-‘amal”. He would say, “this is the original adhan.” https://www.islamweb.net/ar/library/index.php?page=bookcontents&idfrom=233&idto=233&bk_no=10&ID=219 قال أحمد بن خالد الذهلي الأمير : صليت خلف علي الرضى بنيسابور ، فجهر ببسم الله الرحمن الرحيم في كل سورة . Ahmad b. Khalid al-Dhahli al-Amir said: I prayed behind `Ali al-Rida in Nishapur, and he recited “bismillahir rahmanir Raheem” out loud in every surah. https://islamweb.net/ar/library/index.php?page=bookcontents&ID=2035&bk_no=76&flag=1 وفي جلسة الاستراحة: حديث عن علي بن أبي طالب -رضي الله عنه- قال: إذا رفع أحدكم رأسه من السجدة الثانية فليلزق أليتيه بالأرض، ولا يفعل كما تفعل الإبل؛ فإني سمعت رسول الله -صلى الله عليه وسلم- يقول: " ذلك توقير الصلاة ". Regarding the brief sitting [after the second prostration]: A hadith from `Ali b. Abi Talib (رضي الله عنه). He said: If one of you raises his head from the second prostration, then he should remain seated rather than doing what the camels do, for surely, I heard the Messenger of Allah (s) say, “That is reverence for prayer.” https://www.islamweb.net/ar/library/index.php?page=bookcontents&ID=1274&bk_no=302&flag=1 وروي عن ابن عمر ، أنه كان يصلي على الخمرة ويسجد على الأرض . ونحوه عن علي بن الحسين . وقال النخعي في السجود على الحصير : الأرض أحب إلي . It is narrated from Ibn `Umar that he would pray on a handkerchief and prostrate on the earth – from `Ali b. al-Husayn. Al-Nakha`i said regarding prostration on mats: The earth is preferrable to me. http://islamport.com/w/srh/Web/67/397.htm أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ , عَنْ قَتَادَةَ , «أَنَّ عَلِيًّا كَانَ §يَقْطَعُ الْيَدَ مِنَ الْأَصَابِعِ , وَالرِّجْلَ مِنْ نِصْفِ الْكَفِّ» `Abd al-Razzaq informed us from Mu`ammar from Qatada: `Ali would sever the hand from its fingers; a man from half of his hand. http://islamport.com/l/mtn/1187/20277.htm
  7. You can try searching for it on Fadakbooks or Arabicbookslondon
  8. Salaam `alaykum, The book Fiqh al-Aal by Amin ibn Salih Harran al-Hada' is a contemporary Arabic book (1129 pages) that collects Sunni references of the fiqh of Ahl al-Bayt (عليه السلام) and compares them to Shi`i fiqh. Today, I decided to translate just a few of the references. In many narrations, we see how the Imams differed from standard Sunni fiqh positions. It is a strong argument for Twelver Shiism, because it proves that the Shi`a accurately preserved the fiqh of Ahl al-Bayt, using external sources. Therefore, the Shi`a didn't just "make it all up" - the fiqh we attribute to Ahl al-Bayt has strong overlaps with what the Sunnis and Zaydis attributed to the Ahl al-Bayt. Thus, if our narrators, compilers, and scholars were representing the Ahl al-Bayt accurately in fiqh, reason would follow that they could also represent them accurately in other areas (like `aqida). I have included links to Sunni books for those who want to check the original references. ---- حَدَّثَنَا أَبُو بَكْرٍ قَالَ: حَدَّثَنَا حَفْصٌ، قَالَ: سَمِعْتُ جَعْفَرًا يَقُولُ: «§مَا لَيْسَ فِيهِ قِشْرٌ مِنَ السَّمَكِ فَإِنَّا نَعَافُهُ وَلَا نَأْكُلُهُ» Abu Bakr narrated to us. He said: Hafs narrated to us. He said: I heard Ja`far say: Whatever fish does not have a scale, we leave it and we do not eat it. http://islamport.com/l/mtn/1343/27765.htm قَالَ ابْنُ جُرَيْجٍ: وَأَخْبَرَنِي مَنْ أُصَدِّقُ، أَنَّ عَلِيًّا، قَالَ بِالْكُوفَةِ: " §لَوْلَا مَا سَبَقَ مِنْ رَأْيِ عُمَرَ بْنِ الْخَطَّابِ - أَوْ قَالَ: مِنْ رَأْيِ ابْنِ الْخَطَّابِ - لَأَمَرْتُ بِالْمُتْعَةِ، ثُمَّ مَا زَنَا إِلَّا شَقِيٌّ " Ibn Jurayj said: One that I trust informed me that `Ali said in Kufa: Had it not been for the said opinion of `Umar b. al-Khattab – or he said: opinion of Ibn al-Khattab – I would have prescribed mut`a. Then, none would fornicate except a wretched person. http://islamport.com/l/mtn/1187/15216.htm# ولم يرخص في نكاح المتعة إلاّ عمران بن الحصين وعبد الله بن عباس وبعض أصحابه وطائفة من أهل البيت None permitted mut`a marriage except `Imran b. al-Hussayn, `Abdullah b. `Abbas and some of his companions, and a group from the Ahl al-Bayt. https://quran-tafsir.net/taalaby/sura4-aya24.html عبد الرزاق ، عن ابن جريج قال : أخبرني عطاء أنه سمع ابن عباس ، يراها الآن حلالا ، وأخبرني أنه كان يقرأ : " فما استمتعتم به منهن إلى أجل فآتوهن أجورهن " . `Abd al-Razzaq from Ibn Jurayj. He said: `Ata’ informed me that he heard Ibn `Abbas saw it (mut’a) as halal right now. He informed me that he would recite: “If you do mut’a with one of them for a time period then give them their due dower.” (Quran 4:24) قال: وقال ابن عباس فى حرف أبى: إلى أجل مسمى. قال أبو عمر: وقرأها أيضا – هكذا إلى أجل مسمى – على بن حسين، وابنه أبو جعفر محمد بن على، وابنه جعفر بن محمد He said: Ibn `Abbas said: In the codex of Ubay: “ila ajalin musamma”. Abu `Umar said: `Ali b. Husayn, his son Abu Ja`far Muhammad b. `Ali, and his son Ja`far b. Muhammad would also read it like this: “ila ajalin musamma”. https://islamweb.net/ar/library/index.php?page=bookcontents&ID=13382&flag=1&bk_no=73 https://ia600203.us.archive.org/15/items/waq2076/tmheed10.pdf وقالت طائفة: النكاح جائز بدون شهود، كذلك قال عبد الله ابن إدريس، وعبد الرحمن بن مهدي، ويزيد بن هارون، وعبيد الله ابن الحسن، وأبو ثور. وزوج ابن عمر ولم يحضر النكاح شاهدين، وفعل ذلك الحسن ابن علي One group said: marriage is valid without witnesses. That is what `Abdullah b. Idris, `Abdul Rahman b. Mahdi, Yazid b. Harun, `Ubaydullah b. al-Hasan and Abu’l Thawr said. Ibn `Umar got married, and two witnesses did not attend the wedding. Al-Hasan b. `Ali did that as well. https://ketabonline.com/ar/books/1079/read?part=5&page=1432&index=5616937/5616964 حدثنا ابن وكيع، قال: ثنا أبـي، عن الـحسن بن صالـح، عن غالب، عن أبـي جعفر، أنه قرأ: «وأرْجُلِكُمْ» بـالـخفض. Ibn Wakee’ narrated to us. He said: My father narrated to us from Al-Hasan ibn Salih from Abi Ja`far. He recited, “Wa Arjulikum”. https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=1&tSoraNo=5&tAyahNo=6&tDisplay=yes&Page=20&Size=1&LanguageId=1 حدثنا ابن حميد، قال: ثنا هارون، عن عنبسة، عن جابر، عن أبـي جعفر، قال: امسح علـى رأسك وقدميك. Ibn Hamid narrated to us. He said: Harun narrated to us from ‘Anbasa from Jabir from Abi Ja`far. He said: Wipe your head and your feet. https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=1&tSoraNo=5&tAyahNo=6&tDisplay=yes&Page=19&Size=1&LanguageId=1 اختلف الناس في مسح الرجلين وفي غسلهما، فنقل الفقال في تفسيره عن ابن عباس وأنس بن مالك وعكرمة والشعبي وأبي جعفر محمد بن علي الباقر: أن الواجب فيهما المسح، وهو مذهب الإمامية من الشيعة. The people disagreed over whether the two feet were to be wiped or washed. It is narrated in the Tafsir of Al-Qaffal that Ibn ‘Abbas, Anas ibn Malik, ‘Ikrama, Al-Sha’bi, and Abi Ja’far Muhammad ibn ‘Ali Al-Baqir believed that it was obligatory to wipe them: this is the position of the school of the Imamiyyah from the Shia. https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=4&tSoraNo=5&tAyahNo=6&tDisplay=yes&Page=11&Size=1&LanguageId=1 1996 - حدثنا أبو بكر عن حيان عن سدير عن أبي جعفر قال لا يمسح على النعلين Abu Bakr from Hayyan from Sadeer from Abi Ja’far. He said: Do not wipe over the sandals. http://islamport.com/d/1/mtn/1/114/4186.html الْمَسْحُ عَلَى الْعِمَامَةِ وَأَنْكَرَتْ طَائِفَةٌ الْمَسْحَ عَلَى الْعِمَامَةِ، وَرُوِيَ عَنْ عَلِيٍّ أَنَّهُ حَسَرَ الْعِمَامَةَ فَمَسَحَ عَلَى رَأْسِهِ Wiping over the turban [in wudu]. A group negated wiping over the turban. It has been reported from `Ali that he took off his turban and wiped his head. https://shamela.ws/book/21113/683 1895 - حدثنا حفص عن الأعمش عن أبي إسحاق عن عبد خير عن علي قال لو كان الدين بالرأى كان باطن القدمين أولى وأحق بالمسح من ظاهرهما ولكني رأيت النبي صلى الله عليه و سلم مسح ظاهرهما Hafs narrated to us from al-A`mash from Abi Ishaq from `Abd Khayr from `Ali. He said: Had religion been deduced by opinion (reason), then it would be preferrable and more rightful for the bottom of the two feet to be wiped [in wudu] than the top. However, I saw the Prophet (s) wipe the top. http://islamport.com/d/1/mtn/1/114/4186.html العلاء بن المسيب عن الحكم قال: قال سألت محمد بن علي عن المسح؟ فقال إن عليا كان يمسح عندنا. قال: كان علي بينكم وفيكم يقر علمه وأنتم أعلم به. Al-`Ala’ b. Al-Musayyib narrated from al-Hakam. He said: I asked Muhammad b. `Ali about wiping. So, he said: Surely, we hold that `Ali would wipe. He said: `Ali was among you, and his knowledge has settled with you, and you are more knowledgeable in it. https://books.google.ca/books?id=BzJ0DwAAQBAJ&pg=PT124&lpg=PT124&dq=العلاء+بن+المسيب+عن+الحكم+سألت+محمد+بن+علي+عن+المسح؟+فقال+إن+عليا+كان+يمسح+عندنا&source=bl&ots=xC5bNUkvoT&sig=ACfU3U2-ij8-fsC6S143Aahlc_wD8EiTBw&hl=en&sa=X&ved=2ahUKEwjmmIjhj8z4AhVXWs0KHV0eDMwQ6AF6BAgcEAM#v=onepage&q=العلاء بن المسيب عن الحكم سألت محمد بن علي عن المسح؟ فقال إن عليا كان يمسح عندنا&f=false ومسح رسول الله صلى الله عليه وسلم على الخفين فأنكر المسح علي بن أبي طالب وعائشة وابن عباس وأبو هريرة وهؤلاء أهل علم بالنبي صلى الله عليه وسلم ومسح عمر وسعد وابن عمر وأنس بن مالك وهؤلاء أهل علم به As for the Messenger of Allah (s) wiping over his two leather socks (khuffayn): `Ali b. Abi Talib, `A’isha, Ibn `Abbas, and Abu Hurayra rejected wiping, and these are the people of knowledge of the Prophet (s). `Umar, Sa`d, Ibn `Umar, and Anas b. Malik would wipe, and these are the people of knowledge of him. http://shiaonlinelibrary.com/الكتب/826_كتاب-الأم-الإمام-الشافعي-ج-٧/الصفحة_279 عبد الرزاق ، عن جعفر ، عن عطاء بن السائب ، عن عبد الله بن حبيب أن عليا كان يقنت في صلاة الغداة قبل الركوع ، وفي الوتر قبل الركوع " قال : وأخبرني عوف أن عليا كان يقنت قبل الركوع . `Abd al-Razzaq from Ja`far from `Ata’ b. al-Sa’ib from `Abdullah b. Habib: `Ali would perform the qunut before the ruku` in the Fajr and witr prayer. And `Awf informed me that `Ali would perform the qunut before the ruku`. https://islamweb.net/ar/library/index.php?page=bookcontents&ID=4731&bk_no=73&flag=1 2914 - عَنْ عَلِيٍّ أَنَّهُ كَانَ إِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ قَالَ: §اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ كَثِيرًا، ثُمَّ يَسْجُدُ لِأُعْطِيَهُ كَذَا قَالَ: اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ، اللَّهُمَّ بِحَوْلَكَ وَقُوَّتِكَ أَقُومُ وَأَقْعُدُ " When `Ali would say, “sami` Allahu liman hamidah”, he would say, “Allahumma rabbana lakal hamdu katheera”. Then, he would prostrate … [then] he said: “Allahumma rabbana lakal hamd. Allahumma bi hawlaka wa quwwataka aqum wa aq`ud.” http://islamport.com/l/mtn/1187/3156.htm حَدَّثَنَا أَبُو خَالِدٍ، عَنْ سَعِيدِ بْنِ مَرْزُبَانَ، قَالَ: صَلَّيْتُ خَلْفَ ابْنِ أَبِي لَيْلَى، فَسَلَّمَ وَاحِدَةً ثُمَّ قَالَ: «§صَلَّيْتُ خَلْفَ عَلِيٍّ، فَسَلَّمَ وَاحِدَةً» Abu Khalid narrated to us from Sa`id b. Marzuban. He said: I prayed behind Ibn Abi Layla, and he did one taslim. Then, he said: I prayed behind `Ali and he did one taslim. http://islamport.com/l/mtn/1343/3406.htm عَنِ الْحَسَنِ بْنِ عُمَارَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَصْبَهَانِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي لَيْلَى قَالَ: سَمِعْتُ عَلِيًّا يَقُولُ: «§مَنْ قَرَأَ خَلْفَ الْإِمَامِ فَقَدْ أَخْطَأَ الْفِطْرَةَ» From Al-Hasan b. `Umara from `Abd al-Rahman b. al-Isfahani from `Abdullah b. Abi Layla. He said: I heard `Ali say: He who recites [the Quran] behind the imam has deviated from the fitra. http://islamport.com/l/mtn/1187/3033.htm - حدثنا أبو حميد أحمد بن محمد بن حامد العدل بالطابران ، ثنا تميم بن محمد ، ثنا أبو مصعب الزهري ، حدثني محمد بن إسماعيل بن أبي فديك ، أخبرني سليمان بن داود ، عن جعفر بن محمد ، عن أبيه ، عن علي بن الحسين ، عن أبيه ، أن [ ص: 712 ] فاطمة بنت النبي صلى الله عليه وآله وسلم ، كانت " تزور قبر عمها حمزة كل جمعة فتصلي وتبكي عنده Abu Humayd Ahmad b. Muhammad b. Hamid ... Tamim b. Muhammad narrated to us. Abu Mus`ab al-Zuhri narrated to us. Muhammad b. Isma`il b. Abi Fadik narrated to me. Sulayman b. Dawud narrated to me from Ja`far b. Muhammad from his father from `Ali b. al-Husayn from his father that Fatima the daughter of the Prophet (s) would visit the grave of her uncle Hamza every Friday and pray and weep there. https://www.islamweb.net/ar/library/index.php?page=bookcontents&ID=536&idfrom=1311&idto=1311&bk_no=74 عبد الرزاق عن ابن جريج قال : وأخبرني جعفر بن محمد عن أبيه أن عليا كان يتحرى ليلة القدر ، ليلة تسع عشرة ، وإحدى وعشرين ، وثلاث وعشرين `Abd al-Razzaq from Ibn Jurayj. He said: Ja`far b. Muhammad narrated to me from his father that `Ali would seek Laylatul Qadr on the eve of the 19th, 21st, and 23rd. https://islamweb.net/ar/library/index.php?page=bookcontents&flag=1&bk_no=73&ID=7350 حدثنا أبو بكر قال أنا حاتم بن إسماعيل عن جعفر عن أبيه ومسلم بن أبي مريم أن علي بن حسين كان يؤذن فإذا بلغ حي على الفلاح قال حي على خير العمل ويقول هو الأذان الأول . Abu Bakr narrated to us. He said: Hatim ibn Isma’il narrated to us from Ja’far from his father and Muslim ibn Abi Maryam that ‘Ali ibn Al-Husayn used to make the adhan. When he reached “haya ‘alal falah”, he would say, “haya ‘alal khayr al-‘amal”. He would say, “this is the original adhan.” https://www.islamweb.net/ar/library/index.php?page=bookcontents&idfrom=233&idto=233&bk_no=10&ID=219 قال أحمد بن خالد الذهلي الأمير : صليت خلف علي الرضى بنيسابور ، فجهر ببسم الله الرحمن الرحيم في كل سورة . Ahmad b. Khalid al-Dhahli al-Amir said: I prayed behind `Ali al-Rida in Nishapur, and he recited “bismillahir rahmanir Raheem” out loud in every surah. https://islamweb.net/ar/library/index.php?page=bookcontents&ID=2035&bk_no=76&flag=1 وفي جلسة الاستراحة: حديث عن علي بن أبي طالب -رضي الله عنه- قال: إذا رفع أحدكم رأسه من السجدة الثانية فليلزق أليتيه بالأرض، ولا يفعل كما تفعل الإبل؛ فإني سمعت رسول الله -صلى الله عليه وسلم- يقول: " ذلك توقير الصلاة ". Regarding the brief sitting [after the second prostration]: A hadith from `Ali b. Abi Talib (رضي الله عنه). He said: If one of you raises his head from the second prostration, then he should remain seated rather than doing what the camels do, for surely, I heard the Messenger of Allah (s) say, “That is reverence for prayer.” https://www.islamweb.net/ar/library/index.php?page=bookcontents&ID=1274&bk_no=302&flag=1 وروي عن ابن عمر ، أنه كان يصلي على الخمرة ويسجد على الأرض . ونحوه عن علي بن الحسين . وقال النخعي في السجود على الحصير : الأرض أحب إلي . It is narrated from Ibn `Umar that he would pray on a handkerchief and prostrate on the earth – from `Ali b. al-Husayn. Al-Nakha`i said regarding prostration on mats: The earth is preferrable to me. http://islamport.com/w/srh/Web/67/397.htm أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ , عَنْ قَتَادَةَ , «أَنَّ عَلِيًّا كَانَ §يَقْطَعُ الْيَدَ مِنَ الْأَصَابِعِ , وَالرِّجْلَ مِنْ نِصْفِ الْكَفِّ» `Abd al-Razzaq informed us from Mu`ammar from Qatada: `Ali would sever the hand from its fingers; a man from half of his hand. http://islamport.com/l/mtn/1187/20277.htm
  9. It hurts children who, by default, will lack a father or a mother if they are adopted by a same-sex couple. It hurts boys who are being chemically-castrated by doctors. It hurts teenage girls who think that removing their breasts ("top surgery") will solve their bodily insecurities. It hurts people by promoting a lifestyle that has a greater risk of STDs. It hurts people who are undergoing experimental hormone therapy with long-term consequences. It hurts women who now have to share bathrooms with individuals with penises. It hurts people who are now exposed to public nudity, not for an event, not for a day, but for a whole month every year, and sometimes longer. It hurts people whose gender dysphoria is being affirmed and rationalized by the medical and educational industries. It hurts expression by coercing people by law to use new pronouns and adjectives. It hurts those who are now at a 40% risk of attempting suicide. It hurts 21% of a generation that identify with it (21% of Gen Z now identify as LGBT. Why is it doubling every generation?) It hurts a society through further identity politics and division. It hurts. Stop saying that it doesn't.
  10. I spoke to an astrophysicist about the possibility of a pole switch. She said that a pole switch would not result in a change in the direction of the rotation of the Earth. In other words, even if the poles switched, the Sun would still rise in the East and set in the West. That is, of course, unless we are just going by the compass' "north", which would point south after a pole switch. But whether that will fit the bill would depend on the skepticism of the reader. The astrophysicist confirmed that we are overdue for a pole flip, and that the magnetic north pole movement in the last ~150 years suggests that we may be at the precipice of a flip, I asked, in several different ways, if this would affect the rotation of the Earth, and she flat-out denied any connection. Of course, we humans have not experienced a polar flip before, and a lot of our technology will no longer work. That itself can be a sign of the Hereafter, as some have suggested that the world would return to medieval weaponry. We know that food shortages and such will also be a sign, though that can also happen without a pole flip. If the Earth were to stop rotating for a moment, it would probably end most life as we know it. Earth rotates at a very high speed, and a change in momentum would probably send us flying. This is, unless, the Earth's rotation speed declined very gradually. There is a hadith that suggests that this could happen (Dajjal's first day would feel like a year). But I don't know what natural mechanism can cause this to happen - and I'm not sure if the scientists know either. I wrote about an alternative interpretation to that hadith here: https://www.shiachat.com/forum/blogs/entry/136-the-sun-will-rise-from-where-it-set/
  11. Just some perspective on this issue: According to the 2018 General Social Survey's data on about 660 married people who shared details about how often they had sex in the past year: 5% had sex four or more times per week 16% had sex two to three times per week 25% had sex once a week 19% had sex two to three times per month 17% had sex once a month 7% had sex about once or twice in the past year 10% hadn't had sex in the past year This means that roughly 17% of folks are in a relatively sexless marriage. This includes couples that are elderly or ill. According to other studies, sex decreases with age and children. We should all educate ourselves on this matter This is why it is important to discuss these issues during the courting or engagement process. Some people have unrealistic expectations — whether that is thinking that sex is freely available, or that sex is unimportant and tertiary. Some women may be surprised to know that, had it not been for sex, few men would ever actually marry. One of the big motivations for a healthy man to commit to a life-long marriage is the possibility of regular sex. If it is less than once a month, then most men will question the point of the marriage. Sex is more important than the dishes or the laundry, so if a wife is prioritizing housework over intimacy, then many men will not be happy. In my personal anecdotal experience, ladies are not sexless for no reason. In two sexless marriages that I know of, the man is very unconfident, socially awkward, very vulnerable and insecure. These men are genuinely afraid of their wives. In those two cases, I could see how the women find difficulty feeling attracted to their partner. In another case I know, the woman took very good care of herself, but the man let himself go completely. He also would climax within seconds or minutes, leaving his wife unsatisfied with the overall experience. Unlike what some have suggested here, these things do matter to women. If you are middle aged and only having sex once or twice per month, that’s not bad. That is still within the middle point. But if it is less than that, they you will need to suss out the reason, and the reason may not be something they will openly and directly say. Some people genuinely have a low libido, in which case you can explore aphrodisiacs, scents, and general physical and mental health. Other people may be sexual with the right partner and prudish with the wrong partner. Maybe they are bored with repetition. Maybe they have a history of trauma or abuse. Maybe they don’t feel confident performing. Maybe they don’t feel physically attracted to you. There can be zillions of reasons. In conclusion, understand your partner’s love language and expectations. If sex is important to them but not important to you, then it may not work out.
  12. Hence why I brought up attractiveness. No one else did; but when someone is not having sex, it is worth exploring.
  13. This depends on marja`. Some stipulate that his first wife's permission is needed, which makes it halal.
  14. Yes, seriously. If his wife is not sleeping with him, and if he finds it difficult (at 50) to find women who would be in a relationship with him, then he has to consider his own attractiveness. Yes, "acceptable hygiene and health" and being "capable of communication" are big parts of attractiveness. Where did I say that attractiveness is purely aesthetic? And to say that most women do not care if a man is overweight/obese or lacking in wealth would be absurd. Perhaps you don't care, but most people do.
  15. If you're an attractive man, then finding a mut`a wife shouldn't be difficult. Especially if you are open to Muslim and Kitabi women in their 30s and 40s. If you're not an attractive man, then that may be why your wife is refusing intimacy. Work out, lose weight, work on your personality; do whatever you need to do.
  16. This would be less of an issue if more women would prioritize marriage during the best years of their fertility and youth. There are so many ladies in their mid-30s who are just now realizing that they want a family. It becomes harder to do so naturally, with a good monogamous partner, at that point in time. Yet, from 18-35, all they did was reject men, or give their best years to unserious men. All in the name of “progress”. As man in his early 30s, even I regret not using my university years to meet women. It becomes harder with age, we become less flexible to adaptation, we have less energy for children, and health problems begin to settle in. Many of us have been duped by the promise of prosperity — that we should use our best years writing essays and working low-paying jobs — rather than raising a family. As a man, I have less of a choice there, since I would need to be the breadwinner in a marriage. But for a woman, nothing is stopping you from marrying when you’re 20-25. That’s when you can choose the best quality man. Nowadays, you can even work from home while raising your kids, so you can still not miss a beat in your career while being married. I’m not sure why it takes till 35 for some ladies to “give up the dream”, realize that they’ve been lied to, and start scouring the earth for a man. Most of you will be too busy and too tired and too sick in your 40s to maintain a 9-5 job, young kids, and a husband. I’ve rarely seen someone do all 3 affectively at the same time — 2/3 maybe, but you will either slack at work, neglect your kids, or get totally out of shape. Trust me, I work in a female-dominated field, and I see this everyday. If you’ve somehow made it to 35, dodging every proposal, then you will have to settle in one way or another. Either by marrying a divorced man or a married man. Even you ladies wouldn’t want the 40 year old virgin guys out there, it’s no good for you. So learn from the mistakes of others and marry early. Even if you get divorced at 25, it is better in the marriage market to be a divorced 25 year old than a single 35 year old.
  17. I figured I may as well address a few more points: My position is that (1) Adam existed, (2) he was a prophet, (3) he was the forefather of all modern humans, (4) his creation was de-novo. If someone wants to reconcile that with a process of adaptation and speciation, that is fine and very well possible. Undoubtedly, there are vast similarities between anything living on Earth. A banana shares 60% of our DNA. We would not survive had it not been for our ability to interact with our surroundings. There wouldn't be a medical establishment had it not been for testing on mice. 6:38 confirms the similarity we have with animals as a sign for us. But our differences are also self-evident in the very reading and writing that we are doing now. “The example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, ‘Be,’ and he was.” (3:59) None of us have an issue with Jesus being born without a father, even though this is arguably a greater impossibility than the creation of Adam. As others have said before, we have literally billions of case studies around us of people being born only with a father and mother. We also have millions of examples of people born out of wedlock. Inference to the best explanation may bring us to the wrong conclusion — an accusation against Mary. So if God can create Jesus without a father, then He can surely create Adam de novo, without ancestors. This would be far from the only supernatural miracle in the Quran. Take for example this verse: “I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah.” (3:49) Jesus formed a bird from clay, de novo, much like the creation of Adam. There is no indication that this bird was completely different from other birds; it may have been very similar to (or exactly the same as) other species of birds that evolved in the natural process. Scientific sobriety however should not lead us to finding naturalistic explanations to all spiritual phenomena. Someone may say that Mary was a hermaphrodite who impregnated herself, but that’s not supported anywhere, despite the well known existence of hermaphrodites throughout human existence. Some may point to a natural land bridge that exists on the Red Sea. But that’s not the point — Allah could have made Moses cross the Atlantic Ocean if He wanted to. A miracle by definition is God bending the rules to intervene in our lives. They are not just benevolent, well-timed coincidences, they are the result of the mashi’a, irada, qadr, and qada of Allah. The greatest “impossibility” is existence itself, and Allah already created the universe from nothing. Everything else is small potatoes in comparison. Even if there was an intelligent, humanoid, pre-human specie on Earth, that does not contradict the Quran. In a sense, it may even confirm the pre-Adamic nasnās references, which is one of the traditional interpretations of 2:30 (see Tafsir al-Qummi). The nasnās were pre-Adamic humanoids mentioned in some reports; or the multiple “Adams” mentioned in others — both coming from imperfect sources nonetheless. What is undisputed is that humans do indeed have common ancestry, and there are even persons in recent human ancestral history (3,000-15,000 years ago) that all modern humans go back to. This is still subject to more research (see Mitochondrial Eve and Y Chromosome Adam, MRCA/IAP/ACA in genetics). Whether or not an unguided process of random variation and natural selection could account for all these complex changes in relatively short periods of time is a question that I'm not qualified to answer. I've only taken two courses on the subject, and there are people here that are better equipped to answer these questions. But much has changed in the last 12 years of research, and there are valid questions that need to be answered before we can understand where religion fits into all this (continuity/discontinuity theories for example). There are serious, unanswered questions on origin of life on Earth, the existence of information in DNA, the "Darwin-of-the-gaps", and the evolution of language. So, science must continue its work, and interesting questions must continue to be posed, without fear of alienation. That is the only way science can progress. Once we have some more definite answers, we can come to more definite scriptural conclusions.
  18. I remember placid very fondly. We spoke most in 2007-2008. I even had a friend that met him in person. I hope your family finds peace - we belong to Allah, and to Allah we will return.
  19. I am sorry that you have lost your faith. This happens to many people, and most of the people I have met have been able to bounce back from this. I came to Shi'a Islam as an adult, and so I have a different experience than you. Perhaps you coming here and listing your reasons is an attempt to understand these issues in more depth. I will try to answer a few points, at least to provide food for thought. 1. Most of the intimate details that pertain to the life of the Prophet Muhammad (s) have embedded lessons for our daily lives. The Quran acted as a guide for those in his lifetime, but it also mostly deals with realities that are relatable to the average believer. 2. "Trivial things" is subjective. Some may say, "The universe is 93 billion light-years in size, why would a God care about my private life?" By this logic, your public life shouldn't matter either. Murder is an insignificant event in a trillion-star universe with an endless amount of planets. And yet, we all agree that it is morally reprehensible. The size of an offense is also no measurement of its rightness or its wrongness. There are many big permissible things and small impermissible things, and vice versa. God is not someone on a far-away planet looking at us through a telescope. He created and sustains every atom of existence, and has concern over the lives of the smallest of creatures. Any system of morality that He puts in place is for our own benefit and not His. To Him, the dunya has the significance of the wing of a mosquito. And yet, He gave balance to both. 3. Why do you suppose that 5:106-107 would never happen? 4. The question of ethics (wife-beating, free man killing a slave) is very pertinent. What is the yardstick by which we measure good and evil? How are we to derive just laws? We live in a time that is dominated by utilitarian and liberal ethics, and yet there is much disagreement in liberalism on issues related to freedom and harm. For example: can you say with certainty that incest, if practiced safely, is morally wrong? Many secularist philosophers have a hard time answering this question. You believe in a God - that is good - so do you think this God cares about what happens in the universe, or no (Deism)? If the latter, then there would be no such thing as objective morality, because morality would just be a social construct coming out of culture. Murder would just be one group of molecules hitting another. We object to that. Liberalism also has constantly shifting definitions of morality - when I was born, liberal societies had very different views on issues like drugs, gay marriage, marital rape, and even the basic rights of the individual (COVID has changed that significantly). Many of these views are driven by states, markets, and mass media. So, when we analyze Islam through the lens of liberalism, we are really just using a stretchy ruler that constantly differs in size. For example: we have no record of anyone ever leaving or doubting Islam as a whole due to the famous "wife beating" verse until the 20th century. That is because the standard of morality in the 20th century has shifted, enshrining the rights and freedoms of the individual. This isn't always necessarily wrong, but it is, again, subjective and requires justification. What are our first principles and how did we come up with them? In our school, this "beating" is the last step (in a list of steps) in dealing with nushuz. It cannot be injurious, it cannot leave any marks, and it cannot be against the face - if it is, then the wife can go to the judge and hold her husband accountable. One tradition (I believe from Ibn Abbas) even used a miswak (tooth stick) to demonstrate that it is a gentle physical reminder rather than something designed to inflict pain. This today would be the equivalent of a slap on the wrist, shaking someone, pulling someone by the collar, or stepping on their foot, which few of us today would consider to be morally abhorrent. On the contrary, in liberal society, if you break the law, then strange policemen can subject you to any form of violence to contain you. The state has a full monopoly on violence, which comes at a cost. I am not a literary scholar in Arabic, so I cannot comment on specific literary i`jaz that are unique to the Quran alone. However, we can agree that there is no book like it, in that it produced a movement of bedouins that quickly became the largest civilization that the world had ever seen in less than a decade after its completion. It has been memorized word-for-word by millions of people, and it can be preserved and reproduced in a way that no other book can. 1400 years later, we don't know of a book or document that can be compared to that. If you'd like to see what non-Muslim experts of the Arabic language have said about the literary style of the Quran, then you can find the words of scholars like Sir Hamilton AR Gibb, Tor Andrae, or Edward Henry Palmer (Navid Kermani's book "God is Beautiful" compiles many of these). If Islam simply plagiarized the stories of previous religions, then why do the stories differ in key ways? For example, the Quranic Jesus is free from the pagan elements that were attributed to the story of the Christian Jesus. You gave an example about the Flood as well, which the Quran never says is global. It is important to note that Muhammad (s) never claimed to be bringing a new religion altogether. The Quran is mostly reminding people of familiar stories so that they may draw lessons from them. The Quranic stories are full of lessons on human frailty (Adam), economic justice (Shu`ayb), jealousy (Yusuf), standing up to oppressors (Musa), etc, Did the Quran copy the Flood narrative from other texts? The Flood narrative is universal. It is found in ancient Mesopotamian, Indic, Chinese, Greek, Norse, and even Aboriginal (American and Australian) cultures. Some of these cultures have been isolated for thousands of years, and probably didn't just copy the myth from one place to the other. What is likely is that they were all describing a massive event; one worth teaching and documenting on an intergenerational level for thousands of years. Perhaps the most pertinent archeological debate right now is on the Younger Dryas Impact Hypothesis. It is a debate that could change our understanding of history as we know it. If true, then there would have been a mass flood and extinction roughly 12,800 years ago, wiping out a prior civilization. - This is a lot, so let's start here, unless you think the other issues you mentioned are bigger or more serious.
  20. You are too kind - all praise and thanks is due to Allah. You might be thinking of "All the Perfumes of Arabia", as that one had the perfume bottle. "The Muhammadan Cure" has a green foresty cover.
  21. Thank you for your positive review! I would consider it a personal favour if you put your review on Amazon as well
  22. The Quran says that Maryam (عليه السلام) went "east" to give birth to `Isa (عليه السلام), and Kufa is almost directly east of Jerusalem. That said, a birth in Kufa is not corroborated in Christian, Jewish, or Sunni sources. Not that it needs to be, but Shia sources had their reasoning to uplift Kufa and Karbala, and we don't see strong narrations establishing a Kufan birth. It is more likely to have been made up than not. As for this chain, from what I can tell: al-Qasim ibn Muhammad is majhul, Sulayman b. Dawud is trustworthy, but he was probably a Sunni, and whether a Sunni would narrate this tradition depends on your level of skepticism, Hafs b. Ghiyath is trustworthy, but he was also a Sunni, and a judge of Harun al-Rashid from Baghdad.
  23. Here is my article on a possible birthdate: https://bliis.org/essay/jesus-birth-islam/
  24. I have gathered Sunni sources as well, especially from Hilyat al-Awliya and al-Bidaya wan Nihaya
  25. I am humbled to announce the release of my new book, "The Good Shepherd: Jesus Christ in Islam". "The Good Shepherd" is a collection of sayings and stories of Jesus Christ from ancient Arabic sources, with Biblical cross-references. Rediscover the lost gospel in this retelling of the Greatest Story Ever Told. "The Good Shepherd" also includes an anthology of the Muslim Jesus from a diversity of Muslim, Christian, and Jewish authors. Jesus Christ offers otherworldly insight on wisdom, noble character, faith and spirituality, materialism, and the misuse of organized religion. The book includes over 200 citations from the most ancient and authoritative Muslim and Christian sources. This 310 page book is available in paperback and on Kindle. It will be made available on all of Amazon's subsidiaries in the coming days. I had several guest contributors for this book, including Mr. David Coolidge, Ms. Avellina Balestri, Ms. Tricia Pethic, Ms. Julia Kassem, El-Hajj Hisham Mahmoud, and two anonymous authors. Table of Contents: Introduction … Page 4 1. Jesus’ Birth and Childhood … … … … … … … Page 12 2. Jesus and John the Baptist … … … … … … … Page 22 3. The Failed Temptation … … … … … … … … Page 27 4. Jesus’ Miracles … … … … … … … … … … … Page 37 5. Worldliness and Materialism… … … … … … Page 49 6. The Value of Wisdom … … … … … … … … Page 80 7. Corrupt Scholars … … … … … … … … … … Page 92 8. God’s Revelations … … … … … … … … … … Page 98 9. Noble Character … … … … … … … … … … Page 129 10. Faith and Spirituality … … … … … … … … …Page 148 11. Ascension and Return … … … … … ... … … .. Page 169 12. Hail Mary, Mother of Christ … … … … ….. Page 186 13. Sharing Jesus, Sharing Earth … … … … … … Page 194 14. Meeting Jesus Again: A Jewish Perspective … Page 203 15. Reconciliation of Jew and Jesus Through Islam.Page 211 16. Spring is Christ, the Trees are Mary … … … …Page 216 17. The Call of the Christ … … … … … … … … Page 240 18. Zuhd and Jesus in the Qur’an … … … … … … Page 251 19. Digital Zuhd … … … … … … … … … … … Page 262 20. Jesus as the Messiah in Islam … … … … … … Page 268 21. Jesus Christ, merely a prophet? … … … … … Page 273 22. The Apostles, the Early Church, and Islam … Page 281 23. Muslim Perspectives on St. Paul … … … … … Page 293 24. The Antichrist … … … … … … … … … … … Page 303 This book really highlights the role of `Isa (عليه السلام) as a spiritual reformer in an established society. His sayings focus on God-consciousness, materialism, minimalism, humility, intention, spirituality, and tazkiya. The process of writing this book has improved my religious life in insurmountable ways. I hope that reading it will have the same affect on you. Any questions and comments are welcome! Please keep me in your prayers. https://www.amazon.com/Good-Shepherd-Jesus-Christ-Islam/dp/B09NH641BQ/
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