In the Name of God بسم الله
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i will put some reverences about sufyani... “The rising of as-Sufyani is an inevitable matter. He will rise in the month of Rajab. It will take, since his rising until his end, fifteen months. He will fight for six months. When he conquers the five districts, he will rule for nine months no more no less.” Ithbat al-Hudat, vol.3 p.739, Biharul Anwar, vol.52 p.248, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.462. ------------- “When as-Sufyani conquers the five districts, then you count to him nine months (the period of his rule)” Hisham claimed that the five districts were Damascus, Palestine, Jordan, Hims and Halab Hims and Halab are two cities in Syria. Biharul Anwar, vol.52 p.252 and refer to references of the first tradition. -------------- “Al-Yamani and as-Sufyani will rise like two racehorses.” Al-Amali by at-Toossi, vol.2 p.275, Biharul Anwar, vol.52 p.253, 275, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.478. ------------- “When as-Sufyani rises, he will send an army to fight us (the Hashemites) and an army to fight you (the Shia). If that takes place, hurry to us by any means!” Dala’il al-Imama p.261, Biharul Anwar, vol.52 p.253, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.470. ------------ “As-Sufyani is red, blond and blue. He has never worshipped Allah at all. He has seen neither Mecca nor Medina. He says: O my God, I take revenge even if I go to hell! O my God, I take revenge even if I go to Hell!” Biharul Anwar, vol.52 p.253, Mo’jam Ahadeeth al-Imam al-Mahdi, vol.3 p.274. ........... The narrator says: I said: 'O son of the Messenger of Allah! When will your Qa'am emerge? He replied" At the time when men will imitate the women and women will imitate the men; when women will ride on saddles; when people will cause their prayers to die and will follow their carnel desires; when people will turn users; when shedding of blood will become something insignificant; when trade and business of the openly commit adultery; when they will make towering constructions; when they will consider lie to be lawful; when they will accept bribes; when they will follow their lusts and desire; when they will sell their religion for this world; when they will hold under obligation the one whom they feed; when they will consider forbearance to be the sign of weakness and feebleness and injustice to be an honor; when their rulers will be evil and their ministers liars; when the trustworthy amongst them will be traitors; when the helpers amongst them will be unjust; when the reciters of Quran will be transgressors; when cruelty and oppression will become manifest; when divorce will increase; when people will engage in debauchery and libertinism; when forced witness and lie will be accepted; when they will engage in drinking and gambling; when men will be mounted on; when women shall engage with women (indecent acts); when - people will consider 'Zakat' to be a booty and charity to be a loss; when they will fear from the tongues of the wicked people; when Sufyani shall revolt from Syria and Yemen; when 'Baidah' which is between Mecca and Medina will sink; when a child from the progeny of Muhammad ((صلى الله عليه وآله وسلم).A.) will be killed between 'Rukn' and 'Maqaam' and when a live voice will be heard from the heavens trying out that the truth is with Mahdi and his followers. It will be then that our Qaem will emerge. When he re- appears, he will stand with his back against the wan of Ka'aba and 313 of his followers would gather around him. The first speech of Qaem would be the following verse: "What remains, with Allah is better for you if you are believers." Then he will say: I am the 'Baqiyatullah' (God's remainder) representative and Proof of Allah upon you. .......... what are youre toughts and opinions......? do we live near his appereance or don't? who can be the sufyani be?
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Well, here is a sensitive topic that I hesitated to post for a while because I would try to make up my own idea first, but I am now kind of in a gray area. It is about the famous Plural in the Qur'an. To make things short, the more I read the Qur'an, the more I sense that it is not always a 'plural of respect' that all schools seem to agree upon is reserved to Allah (سُبْحَانَهُ وَ تَعَالَى), but that 'We' sometimes refers to something like angels or intermediaries who conveyed the message from Allah (سُبْحَانَهُ وَ تَعَالَى) to Prophet (sawas). And they can be multiple, hence a legit plural. Several points that make me approach that idea : 1/ Duplicity of subjects in a same sentence where all actions are attributed to the same subject (Allah) 86:6 سَنُقْرِئُكَ فَلَا تَنسَىٰٓ We will have you recite ˹the Quran, O Prophet,˺ so you will not forget ˹any of it˺ 86:7 إِلَّا مَا شَآءَ ٱللَّهُ ۚ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ وَمَا يَخْفَىٰ unless Allah wills otherwise. He surely knows what is open and what is hidden. -> In such a small succession of phrases I find it odd Allah (سُبْحَانَهُ وَ تَعَالَى) did not say 'Unless We will otherwise' (إلا ما شءنا Script is not good here but you get the idea). I sense that those who will 'read' the Quran are several interlocutors or transmitters. And that they will do what they are ordered so Prophet (sawas) does not forget, but that the last will is to Allah (سُبْحَانَهُ وَ تَعَالَى). 2/ Use of this plural by other than Allah ((سُبْحَانَهُ وَ تَعَالَى)) Here, we are in surah al Kahf and the righteous servant Khidr (عليه السلام) explains why he made this or that choice. 18:80 وَأَمَّا ٱلْغُلَـٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَـٰنًۭا وَكُفْرًۭا ٨٠ “And as for the boy, his parents were ˹true˺ believers, and we feared that he would pressure them into defiance and disbelief. 18:81 فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًۭا مِّنْهُ زَكَوٰةًۭ وَأَقْرَبَ رُحْمًۭا ٨١ So we hoped that their Lord would give them another, more virtuous and caring in his place. It does not seem okay to me that a righteous servant uses a form reserved to Allah, and I could imagine the decision being inspired by several protagonists. Basically you find Al Khidr (عليه السلام) explains his acts using different pronouns. - First for the boat he speaks with the 'I wanted' : فَأَرَدتُّ أَنْ أَعِيبَهَا - Then for the Ghulam it is a 'we wanted' : فَأَرَدْنَآ أَن يُبْدِلَهُمَا (- Finally for the wall and treasure it is a 'He (your Lord) wanted' : فَأَرَادَ رَبُّكَ ) Therefore in the beginning Khidr does not use the 'Royal We' to explain himself, then he supposedly uses it (and then He says Allah chose). This leaves a big question mark to me every friday when I read it. What are your thoughts on the issue ? --- This topic brings to another that remains unclear to me : who does the conversation with Prophet and who says 'Qul' ? Does Allah (سُبْحَانَهُ وَ تَعَالَى) sometimes adress Prophet (سُبْحَانَهُ وَ تَعَالَى) directly and sometimes undirectly ? If so, why and on what criteria ? I will one day open a dedicated topic about it InshaAllah.
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Relive earthly life in jannah
Future_Banker_Insha Allah posted a topic in General Islamic Discussion
simple question lads: In jannah can I ask allah to let me relive my earthly life whether it be moments of it, or ALL of it beginning to end. BUT live it in MY terms how I WANT or WISHED I could've lived it. ? In my opinion this is a valid request nothing wrong with it ? can i ask him to go back in time see he earth stars plants galaxies before he destroyed them see histoy play out ? NOTE:! *PLEASE DO NOT GIVE ANSWERS LIKE : "WELL YOU WOULDN'T WANT THIS IN JANNAH OR JANNAH IS SO GREAT YOU WON'T WISH FOR WORLDLY LIFE " IM HERE FOR A YES OR NO AND REASON WHY NOT A PHILOSPHY LESSON NO OFFENSE MATE CHEERS* -
buddhism my refutation of buddhism
VishvarupaofParamaShiva posted a topic in Atheism/Other Religions
Foreward I dedicate this short and simple post to all the buddhists in search of answers and that have a open mind in questioning their religion. Introduction Buddhism is a relatively large religion in East asia and Sri lanka.there are millions of estimated western Buddhists.Buddhism presents itself as a logical religion in contradiction to superstitious Theism.Buddhism rejects Theism as coherent.in this book,I want to present the logical case against basic buddhist philosophy and present the philosophical,rational and Scientific case for Theism. it is not meant to offend anyone's religious sensibilities.I am a former buddhist and understand its appeal.but I do not believe it is the truth. What Buddhist Philosophies teach and their refutations. 1.Dependant origination Dependant origination is the dharma.Buddha said that' dependant origination is the dhamma'.the entirety of Buddhist philosophy is tied into dependant origination and logically is connected to it.if it falls,all of Buddhism falls.So I have chosen to examine this closely first. Dependant origination states that a thing does not come into being except being dependant on something else,infinitely.it is based on one necassery concept: True Arising.wich means exnihilo. Absolute Dependant origination is the idea,in contradiction to Theism that all things are dependantely risen rather then a creation being merely contigent on a higher power (weaker dependant origination).in this case,higher power would be free from being dependently originated so it isn't 'Absolute' . The first way to refute dependant arising,is to refute exnihilo creation.exnihilo creation cannot be an actual thing because nothing,a true nothing produces nothing. all arisings outside a omnipotent creator could be termed as exnihilo.something cannot concretely arise from itself,other unless that other were omnipotent with infinite power in qualitativeness,both or neither.Ju mipham the Tibetan scholar recognized this fact 1 1.Four Great Logical Arguments of the Middle Way by Mipham Rinpoche and Khenpo Nüden 2.Shunyata Shunyata or 'emptiness empty of itself' is a Mahayana Buddhist concept that means that there is no ground of being and nothing can thus be said to be permanent.Nagarjuna the eminent Buddhist Philosopher and the founder of this concept said that all arisings and cessations were like a Hare's horn in his Mulamadhyamakakarika .but if all Arisings and cessations are like a hare's horn or son of a barren woman,then there must exist either something permanent or pervasive nothingness! The fact that Nagarjuna did not come to this logical conclusion despite being very bright is because he was a buddhist and believed in dependant origination.so he had to come to the logical conclusion of dependant arising wich is impermanence and groundlessness!But this concept simply cannot be true.Nagarjuna refuted his own philosophy by likening arising as the horn of a hare. 3.Kshanabhangavada Kshanabhangavada is a concept in all buddhist philosophies except the recent pali school,wich is radical momentariness.a individual atom or mind arises and ceases in an instant.nothing is permanent.a atom is replaced by another atom and a mind of an individual is replaced by a mind within less than a second.But if this were true,how could things arise?they would arise out of nothing!once the atom or mind has perished,a new one springs up to take its place.but how can this be possible?it cannot.its an absurd concept.like dependant arising,buddhists basically Believed that things pop up out of nothing! 4.Meditation Meditation is a practice within buddhism to find enlightenment.it calms the mind,relieves stress and provides clarity.so they say.but there is also a dark side of meditation.a Recent major study says that 1/4 of advanced regular meditators experience unwanted and negative side effects like terror,sadness,doubt and depressive symptoms.2 2 .https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6508707/ Nibbana/Nirvana Nirvana is the concept of liberation from the cycle of birth and death in Buddhism.in Theravada,this is basically extinction because it is a breaking up of the mental aggregates at the time of death of a Buddha or Arahant.in Mahayana,there is no mind or sensation anymore according to the Sandhirmocana Sutra and a Buddha acts based on past volition and merit(despite having no alayavijnana or mindstream to hold that past karma or past volition!).so it is basically extinction aswell.this is not desirable to most people if they knew what this was. the philosophical proof against Shunyata Philosophy has also made proofs against Buddhist shunyata(where a unconditioned reality that is concrete cannot exist) There Can Only Be Two Types of Concrete Realities: 1.Conditioned Reality: Any reality that depends on something for its existence. For example, a Cow depends on its organs, the organs depend on cells, the cells depend on molecules, which depend on atoms,wich depend on electrons,wich depend on Quarks and so forth. This dependence is simultaneous at every moment the conditioned reality exists. 2.Unconditioned Reality: Any reality that is self-sufficient, i.e. does not depend on anything else for its existence. This is what is called'(God). any conditioned reality depends upon another reality in order to exist by definition. Any conditioned Concrete reality, must depend upon: a finite number of conditioned realities alone or an infinite number of conditioned realities alone or a finite number of conditioned realities and at least one unconditioned reality A conditioned reality cannot be caused by a finite series of conditioned realities: If there is a linear series of conditioned Dharma, what would the first one depend on? Since it must depend on something, and there is nothing before it, the whole chain ceases to exist. Thus a linear chain of conditioned realities cannot exist. Additionally, a circular finite chain of conditioned realities could not exist either. This would simply result in each conditioned reality fulfilling their own conditions, which is against the definition of a conditioned Dharma. Conditioned realities cannot exist in an infinite Series either. A very large unlimited of number conditioned realities cannot exist,. As the number of conditioned realities in a series increases, the result continues to be non-existence. Continuously adding to the end of the chain would never allow for the conditions of existence to be satisfied, thus the entire infinite chain of conditioned Dharmas would never have its conditions fulfilled. If an infinite (I am granting Buddhists the notion that a actual Infinite can exist in quantity of concrete things for the sake of argument,I do not Believe this.Set theory does not help because its applicable only to abstractions)series of conditioned realities could exist on its own, the complete set of infinite conditioned reality would be an unconditioned reality. However, this is impossible because an unconditioned dharma cannot depend upon an aggregate of conditioned realities . if this were the case, it would be conditioned. Therefore, a set of infinite conditioned realities is itself a conditioned reality, and fails to exist on its own. Since any model made up entirely of conditioned realities can never have their conditions fulfilled, every conditioned reality must be caused by a series of realities that ends (or begins its ontological Series) with an unconditioned concrete reality. if the series of conditioned realities regresses ad infinitum without an unconditioned reality the series itself would be equivalent to nothing. if the series regresses infinitely to more and more fundamental conditions that have the same existential status as the aforementioned conditions, then the search for the fulfillment of conditions would go on endlessly. But if the search for the fulfillment of conditions would go on endlessly, then every hypothetical conditioned reality in the series would never have its conditions fulfilled and thus would never come into existence. No matter where we’re at in the series we’ll always come to a conditioned reality that is nonexistent because it is existentially dependent upon other nonexistent conditioned realities. So a unconditioned reality must exist. this reality must also be absolute pure being and unique,at least one unconditioned reality must exist in all of reality. I believe and will demonstrate based on Father Robert Spitzer's new arguments for the existance of God that this reality is what is absolutely unique, immutable, immaterial, eternal, perfect, personal, all-powerful, etc. The Reason it must be absolute pure existance is because the realities of our experience are restricted to particular modes of existance. They have distinguishing and diversifying principles that makes them this instead of that. These diversifying principles constitute what philosophers call restrictions or boundaries. These diversifying principles are Spatial,Temporal or by way of being.such restrictions cause exclusion between existents and make for incompatible states of being.even though two existents may exist in the same way , they still can be separated from one another due to Temporal or spatial restrictions.Basically,restrictions (or boundaries) exclude and make for incompatibility.the less exclusive and more compatible a thing is with other realities, the fewer restrictions it has to limit its mode of being (less boundaries)—that is to say the simpler it is.if the unconditioned reality was restricted in its mode of existence by matter, then it would be restricted by a spatial restriction since all matter has extension in space – it would exist here instead of there. Now, such an intrinsic restriction would allow for a real or really possible incompatible state of being that would be excluded from it. But recall that the unconditioned reality cannot have any real or really possible incompatible states of being on the same level of simplicity that would be excluded from it less we end up with an intrinsic contradiction. Therefore, the unconditioned reality cannot be restricted in its mode of existence by a spatial restriction. And if the unconditioned reality cannot be restricted by a spatial restriction, then it cannot be restricted by matter. In other words, it must be immaterial. 12 links and the aggregates In Buddhism there are 12 links of dependant arising wich explain how the aggregate of the person is apparently formed.they are as follows(From Wikipedia):Ignorance-volitional impulses-sensual consciousness-sense objects-Six fold sense bases-contact-sensation-thirst or craving-attachment or clinging-becoming-birth-aging ,death etc these links however explain an apparent why of aggregation but now a How.the mental factors and atoms cannot aggregate themselves.if the atoms for example aggregated by nature,there could be no release or dissolution.if they repelled by nature,there could be no joining.it follows that they are neutral.since they are neutral,we must explain how they come together.and the most parsimonious explanation is a personal creator. -
HELP FROM OTHER THAN ALLAH? This debate, in the Shia community, is an unnecessarily controversial topic. You can find the description of this dilemma under various headings, the most famous of which is “Is saying Yā ʿAlī Madad allowed in Islam?” Is it shirk (association of partners with Allah), bidʿah (innovation in religion), mustaḥabb (recommended) or ḥarām (prohibited)? Many people resort to asking the Marājiʿ , seeking their fatāwā’ (jurisprudential ruling) on this matter. Some resort to their own whims and opinions, without caring or bothering to research, investigate, and peruse the Islamic literature on this matter. Among those who choose the more difficult of the three paths, i.e., to search for truth by investigation and research (taḥqīq), are two factions. First are those with confirmation bias who only set out to find proofs that fortify their claim, while ignoring or misinterpreting any evidence against their argument—these people are actually not looking for the truth, they have already made up their minds as to what the truth is, and won’t be convinced no matter how obvious and in their face the reality is. It is very hard for a person who is firmly rooted in a certain belief system to change his/her mindset, and if Allāh leaves them wandering in their rebellion, then not even the Prophet ﷺ can guide them. [7:186] The second group is constituted by actual skeptics who are willing to stand corrected when the argument presents itself in front of them, and strive to the best of their capability to remain logical and unbiased in their research. Āyatullāh Sayyid Kamāl al-Ḥaydarī said in one of his lectures: “When you or I read history, we seek to take what supports and establishes the correctness of our creed, sect, and religion, (i.e., what we already believe), however, if we put these biased glasses on, we will not reach the truth. Therefore, the search for truth must be more important than belonging to a sect or religion. Let the focus of your research be upon the truth. It may be that what you find is congruent with the religion you are convinced about, and it could also be that what you are convinced about is contrary to the truth. Akhbārī seeks to establish Akhbāriyyah, Uṣūlī seeks to establish Uṣūliyyah, philosophers seek to establish philosophy, ʿIrfāni seeks to establish ʿIrfān. If this is your focus, then rest assured you are not searching for the truth. Memorize this statement: ‘The search for truth is more important than belonging’—this is what we are calling for when we call towards logic (mantiq), i.e., we must find that you exhibit a logic geared toward the search for truth, not a logic which seeks to support whatever you are already upon.” WHERE TO SEARCH FOR THE TRUTH? The answer is clear-cut and straightforward. The Qur’ān should be any Muslim’s first point of reference whenever researching religion. The first question that should arise in a believer’s mind regarding Allāh’s decree or order is, “What does the Book of Allāh say?” George Tarabishi, a Syrian writer, has reportedly said that the reason why Muslims have become as debased and impotent as they have, is because they have left the Islām of the Qur’ān and accepted the Islām of ḥadīth. Regardless of what state the rest of the ummah is in, this notion most certainly holds true for the majority of the Twelver Shias today. The approach towards religion, for centuries, in the Shīʿī school of thought has been a traditional (ḥadīth-based) one. The practice of most turbaned scholars nowadays is to read the ḥadīth books, pick out traditions that support their cause, and feed them to the masses, without caring in the least to verify, at least, the chain of narrators first. How would they? Most are not even adept in ʿilm ar-rijāl (the study of people who transmitted/reported sayings from the holy Prophet ﷺ or the Imāms). Even if some of them do bother to verify the chain, they still fail on the second, and perhaps the most important step, which is to test the veridicality of the narration upon established principles from the verses of the holy Qur’ān. No matter how strong the chain of narrators is, if the narration opposes the Qur’ān, it should be thrown away, because whatever is from the Infallibles (عليه السلام) can never contradict the word of Allāh. In Mu’jam Rijāl al-Ḥadīth, Imām ʿAlī ar-Riḍā (عليه السلام) has confirmed the above methodology. However, most modern scholars have a converse approach: They study the corpus of narrations and subsequently read the Qur’ān, interpreting the verses according to the ḥadīth perspective. What they are doing is trying to make the Qur’ān comply with what they have already established from the narrations. Such a reading of the Book is close to fabricating lies against Allāh and His Messenger ﷺ. Then who is more unjust than [the one] who invents a lie about Allāh to mislead the people without knowledge? Indeed Allah does not guide the transgressors [6:144]. Hence, our methodology for this research will be primarily based upon clear (muḥkam) verses from the Qur’ān, and ḥadīth shall only be relied upon if it conforms to the Book. This is important because, the Qu’ān is “Furqān” or “Criterion” that separates truth from falsehood [2:185] [3:4] [25:1]. And truth has become distinct from error [2:256]. THE QUR’ĀN It’s harrowing how this explicit verse is still not enough to shatter the arguments that our fellow Shias come up with. Despite having memorized “You alone we worship and You alone we ask for help” [1:5] since childhood and hopefully reciting the verse at least 10 times a day in our daily prayers, it seems like we haven’t understood the message of it (and how clear a message it is!). The verse declares that worship is for Allāh alone—this is because of the use of the word “iyyāka”. If the verse said “We worship you” (as opposed to the usage of ‘only’ or ‘alone’), then the wording would have been different; Allāh could have revealed, “نَعْبُدُكَ وَ نَسْتَعِيْنُكَ”, which would translate to “We worship you and seek help from you.” But no! The word “إياك” has reserved the act of worship for Allah alone, without exception. This is clear to every believing Muslim, and is the fundamental pillar of Islām, i.e., tawḥīd. The rejection of other deities and gods as unworthy of worship is the very foundation of this monotheistic religion. But what most of us often choose to forget is that the same reservation and restriction is placed, without any distinction, to the act of seeking help. Both the phrases are separated only by a “و” (and). The import of the verse would have not changed had Allāh chosen to omit the second “إياك”, that means, the Qur’ān could have said, “You alone we worship and seek help from.” The meaning is not that different, is it? So, what is the need to add another “iyyāka” before “nastaʿīnu”? The reason is right in front of you. It is to put emphasis on the “You only/alone” part. “Seeking help” is very similar to the act of “worship” in the manner that both are reserved, by how this verse reads, for Allāh, and no one else. Here comes the layman Shia’s first question: “That seems illogical, how can it be said that “seeking/asking for help” is reserved for Allāh alone? Do we not seek help from other human beings like family, friends, doctors, teachers, strangers, and so on? Are we then flouting and violating an Islamic law by seeking help from the creation of Allāh, while it is reserved for the Creator alone?” This question is insincere, and only asked by those who want to defend their practice of saying “Yā ʿAlī madad” or “Yā Ḥusayn madad” to the very last breath. The answer to this question is very simple, “Asking for help from anyone who is alive and present in front of you is allowed and unproblematic, but seeking assistance from someone who is behind the curtain of ghayb is prohibited, because ghaybī assistance is from Allāh alone.” A counter that opponents of this argument often come up with is, “But the Prophet (S) and his Ahlulbayt (عليه السلام) are all alive, just like those killed in the way of Allāh (martyrs/shuhadā’). Doesn’t the Qur’ān say, “Do not call those slain in Allah’s way ‘dead’. No, they are living, but you are not aware. [2:154] …they are alive with their Lord, receiving provision [3:169]”?” First of all, most scholars opine that this realm of existence or state of living is not the same as ours, but it is barzakh. This will be confirmed if you refer to Tafsīr al-Mīzān for the above verses. Secondly, the verse still doesn’t legitimize or vindicate seeking help from martyrs because of the simple fact that even if alive, they are not present in front of us, but are on the other side of the curtain of ghayb, and therefore, seeking help from them would be disobedience in light of the verses of the Qur’ān. Moreover, they themselves are dependent on Allāh for their provision. In sūrah al-Baqarah, Allāh says, “And seek help through patience and prayer. And indeed, it is difficult except for the humble ones—who are certain they will meet their Lord and they will return to him.” [2:45-46] A very similar verse is found later on in the same sūrah: The phrase “ٱستعينواْ بٱالصبر وٱلصلوة” appears in both the verses. Patience and prayer are listed as the means or methods of seeking help. The verb for help is “astaʿīnu”—same as the one in sūrah al-Fātiḥah. In verse 153, Allāh is explicitly addressing “those who believe”, however, in the verse 45, Allāh is addressing Banī Isrā’īl (The Children of Israel). From the context of both verses, it can be understood that the teaching is not specific to Children of Israel, but even if someone ignorant enough does come up with the objection, the latter verse (153) clarifies the matter. Verse 45 is just a continuation of Allāh’s commandments to Banī Isrā’īl that begin from verse 40, which includes upholding covenants, believing in Allāh’s revelations, establishing and bowing down in prayer, paying the charity (zakāh), etc. The succeeding verses are also addressed to the same nation. A believer’s prayer is established when his niyyah (intention) is khāliṣ (pure), that is, to seek nearness to Allāh, his Lord and Sustainer (qurbatan ilallāh). Allāh continues, “and it is difficult except for the humble ones”—“it” refers to the act of prayer or “ṣalāh”. Clearly, prayer is the ultimate representation of complete submission to one’s Lord, when one bows down and then prostrates to Him, he admits his weakness to his Lord, who is the Almighty and All-Powerful. The believer is always in need of help from his rabb. Prayer is where a believer is humbled, as Allāh says in sūrah al-Mu’minūn, “Certainly the believers will have succeeded. Those who are humble in their prayer” [23:1-2]. Allāh repudiates those who are negligent of prayer and do good deeds only to show off: “So woe to those who pray [but] are heedless of their prayer. Those who make a show of their deeds.” [107:4-6] It is clear how humbly standing in prayer in front of Allāh is one of the best ways to seek help from Allāh. The second way mentioned in the verses is through “patience”. Patience is an exemplary trait in a human being that makes any hardship possible to overcome. It would seem that the believers, by being patient, have helped themselves, out of their own ability, but that is where verse 153 corrects you, “Indeed Allah is with those who are patient”—so even when the believers are being patient in the face of hardships, Allāh is with them. This confirms that the source of help is Allāh alone, in all cases! It could be said that on the basis of these verses that ṣabr and ṣalāh are two “wasā’il” of receiving divine assistance and support. The import of these verses is crystal even from a superficial reading, and does not need much clarification, as the meaning is not of an esoteric or arcane nature. However, just to supplement our argument, let’s take a narration from al-Kāfī, as mentioned in al-Mīzan fī Tafsīr al-Qur’ān by ʿAllāmah Ṭabāṭabā’ī: Imām aṣ-Ṣādiq said: “Whenever ʿAlī ((عليه السلام).) faced a difficulty, he used to stand up for the prayer and then recite this verse…” and also, “When a man is confronted by a hard misfortune, he should fast. Surely Allāh says: and seek help through patience, that is, fast.” Here, the Imām ((عليه السلام).) has interpreted ṣabr as “fast” or “ṣawm”. The tafsīr mentioned in this ḥadīth does not contradict the matn of the Qur’ān because fasting certainly requires a lot of patience. Hence, a wasīlah of seeking recourse other than prayer is fasting. Verse 46 says that the humble ones are “those who are certain that they will meet their Lord and return to him.”—this clause is important, as we’ll explain next: The translation of the above verses of the same chapter 2, al-Baqarah, [2:155-157] is: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, and give good tidings to the patient, who, when disaster strikes them, say, “Indeed we belong to Allāh and indeed to Him we will return. Those are the ones upon whom are blessings from their Lord and mercy and it is those who are rightly guided.” These verses tie up beautifully with [1:5], [2:45], and [2:153]. In al-Fātiḥah, we are taught to ask Allāh for help, and what help did we ask Him for?—“Guide us to the straight path” [1:6]. We’re asking for “guidance”. Allah’s guidance is to be found in His Book, which is a guidance for the godwary [2:3]. He ((سُبْحَانَهُ وَ تَعَالَى).) taught us to seek recourse through praying and observing patience (or fasting, acc. to tradition) in verses 45 and 153, where he also said, “إن الله مع الصابرين“. In the verses under discussion, He (سُبْحَانَهُ وَ تَعَالَى) has detailed who the الصابرين are. He (سُبْحَانَهُ وَ تَعَالَى) says that the believers will be tested with fear, hunger, monetary loss, death, fruits, etc. but also instructs his Prophet ﷺ to bear good news for the “patient” ones. What are the characteristics of those people? They patiently remember their Lord in times of affliction and calamity, remembering that their return is to Allāh, therefore the calamities of this world are trivial compared to those of the Hereafter. It is this remembrance of the day of Judgment that helps them stay patient in the face of adversity, because they are certain they will meet their Lord [2:46]. Such are the people who are helped by Allāh, and upon whom are blessings from their Lord [2:157]. There you have the guidance you asked for in al-Fātiḥah! Hence, is is those who are rightly guided. The 62nd verse of Surah An-Naml (27) is a cogent argument for all believers who exercise their reason. It is a rhetorical question or challenge to people who invoke or call upon anyone besides Allāh from among his creation. The translation is: Who answers the distressed when he calls Him and removes evil and appoints you as inheritors of the earth? Is there a god with Allāh? Little do you remember! If anyone other than Allāh could possibly answer you and remove your distress, then would not this challenge of Allāh become pointless (astaghfirullāh!)? Imām ʿAlī (عليه السلام) and Rasūlullāh ﷺ are clearly separate from Allāh and are His creations. They are not gods, that is true, and no Shīʿī believes that. All of the anbiya’ and ‘awliyā are His righteous servants whose only purpose is to guide us to the right path. They do not have a share in Allāh’s creation or might. They do not control the atoms of the universe. Therefore, when you call upon them in times of need, you are actually countering Allāh’s argument in the above verse. To boil it down for the layman in simple terms, what you are implying is: “Yes, O’ Allāh, apart from You, there are some creations of Yours who can answer us when we call them, and can remove our adversities, difficulties and problems.” Allāh: “Is there a God with Allāh?” You: “No, my Lord, they are not gods, but You have created them and appointed them as intermediaries. They can only hear our call and respond to us with Your permission. They are not indepentent of You, rather they are a wasīlah to You!” This is the typical Shīʿah argument, which is, unfortunately, often even put forward by pseudo-scholars who occupy the pulpit and address majālis consisting of hundreds and thousands of laymen who only know how to applaud the “mawlānā” or “dhākir” no matter what ghuluww or kurf they may be insinuating. Allāh answers this first in Sūrah al-Isrā’: Verses 56-57: Say: “Invoke those whom you claim besides Him, for they neither have power to remove your adversity nor bring change. They (themselves) are those who call and seek means to their Lord, whoever is nearer, expecting His mercy and fearing His punishment. Indeed your Lord’s punishment is to beware of. Lo! You were claiming that the prophets and Imāms have been given power by Allāh to hear you (even when they are in ghayb or deceased) but Allāh refuted you and negated your argument. If this verse talked about idols, then verse 57 would be meaningless because idols do not call upon Allāh or seek wasīlah to Him, or seek His nearness or fear His punishment. Therfore, it is proven that those whom “you claim besides Him” are clearly living creatures who pray to their Lord and fear His punishment. Was this not the exemplary behavior of all the prophets, Imāms and His righteous servants? You claimed that the prophets and Imāms themselves are a wasīlah to Allāh! That is why you were calling them. The argument you put forward is that you call upon these servants of Allāh because they are nearer to their Lord and therefore, will intercede for you in your supplications. But what did Allāh say? Read the āyāt again. "لا يملكون" means no power/control. Allāh again refutes the same argument in Sūrah Fāṭir: And those whom you call besides Him do not control even as much as the husk of a date stone. If you call them, they do not hear your call, and if they heard they would not respond to you. And on the day of qiyāmah will deny your shirk [35:13-14] The translation is clear. Those whom you invoke are creations who have not been given a share in Allāh’s power to control anything, they are nothing but dependent servants of Allāh. They can not even control a thing as small and insignificant as the husk of a date-seed, so how can they solve your problems? This verse, again, is not talking about the idols worshipped by idolaters, because of the words, “and if they heard, they would not respond to you”—we all know idols can not hear in the first place, so there was no need for Allāh to say “and if they heard”. Neither are idols conscious, sentient, speaking entities who possess intellect. That is why, it is only fitting that those who, on the day of qiyāmah will deny your shirk are righteous servants of Allāh, like the awliyā’, the angels or the prophets. Verse [27:62] when talking about calling Allāh, used the phrase: “Is there a god with Allāh” and this verse says “will deny your shirk”—hold on! But we never worshipped the Imāms or considered them to be gods, we only called upon them to help us—that is what the layman says. However, in Allāh’s eyes, this is shirk. Say: “Have you not considered your partners whom you call besides Allāh. Show me what have they created from the earth. Do they have partnership (with Him) in the heavens or have we given them a book so they are on evidence from it? No, rather the wrongdoers promise one another nothing but delusion.” [35:40] Are Imāms the creators? (naʿūdhubillāh) No! Are they Allāh’s partners in the skies/heavens? No! Have they been given a book containing evidence that you can call upon them? No! This is how the āyah can be applied to our current belief. The istighāthā defendant replies: “But the Prophet ﷺ was given a book. In fact, it is the very book you are quoting from, Allāh’s last and best book, the Qur’ān! So we can call upon him, right?” This is illogical. Yes, the Prophet ﷺ has been given a book, but is there any “evidence from it” that he ﷺ can answer your supplication? Do not take one part of the verse and ignore the other. In fact, Allāh says to His Rasūl ﷺ: Say: I have no power to harm or benefit myself, except as God wills [10:49] Say, “I have no control over any benefit or harm to myself, except as God wills. Had I known the future, I would have acquired much good, and no harm would have touched me. I am only a warner, and a herald of good news to a people who believe.” [7:188] If God touches you with adversity, none can remove it except He. And if He touches you with good—He is Capable of everything. [6:17] Do you not know that to Allah belongs the kingdom of the heavens and the earth? And besides Allah, you do not have any guardian or helper. [2:107] Allāh strengthens whomever He wishes with His help. There is indeed a moral in that for those who have insight. [3:13] Indeed, Allāh is your Master, and He is the best of helpers [3:150] If Allāh helps you, no one can overcome you, but if He forsakes you, who will help you after Him? So in Allāh let all the faithful put their trust. [3:160] A similar argument is also found in Sūrah al-Aḥqāf: Say, ‘Tell me about those you invoke besides Allah. Show me what [part] of the earth have they created. Do they have any share in the heavens? Bring me a scripture [revealed] before this, or some vestige of [divine] knowledge, if you are truthful.’ (4) Who is more astray than him who invokes besides Allah such [entities] as would not respond to him until the Day of Resurrection, and who are oblivious of their invocation? [46:4-5] And your Lord says, “Call upon me, I will respond to you.” Indeed those who disdain my worship will enter Hell contemptible. [40:60] Allāh uses the word “ادعوني”, which means “call upon me”. But then, He (سُبْحَانَهُ وَ تَعَالَى) moves on to say “عبادتي”—what does this mean? Clearly, invocation or supplication is, in fact, prayer. The root word of ادعوني is دعا, which carries the meaning of calling, supplicating, praying, and invoking. Those who refrain from calling Allāh are disdainful of his worship, and will be forced to enter Hell, in a disgraceful, shameful state. That is what Allāh is saying. O’ mankind! Will you still call His servants instead of Him?! And when my servant asks about me, then indeed I am near. I answer the call of the supplicant when he calls upon Me. So let them respond to me and believe in me so that they may be rightly guided. [2:186] And We are nearer to him (man) than his jugular vein. [50:16] After all this exhortation from Allāh to his servants to call upon Him, would you still shy away from invoking him? Under the tafsīr of verse 2:186, ʿAllāmah Ṭabāṭabā’ī has quoted the following ḥadīth: Imām aṣ-Ṣādiq narrates from the Prophet ﷺ: “Allāh informed one of his prophets in a revelation: ‘By My Power and dignity! Verily, I shall change into despair the hope of everyone who hoped from other than Me, and I shall dress him with the clothing of disgrace before people, and I shall remove him from My relief and bounty. Does my servant put his hope in other than Me in hardships, while hardships are in My hand? And does he expect anything from other than Me, while I am the Self-sufficient, the Munificent? In My hand are the keys of the doors, while they are closed; and My door is open for the one who calls on Me.’” The Prophet ﷺ also said: “Allah said: “No creature seeks refuge in another creature, leaving Me, but that I cut off all the means in the heavens and the earth for him. Then if he asks from Me, I do not give him ; and if he calls on Me, I do not answer him. And no creature seeks refuge in Me, leaving My creatures, but that I make the heaven and the earth responsible for his sustenance; then if he calls on Me, I answer him and, if he seeks pardon from Me, I forgive!”” [Source: Al-Mīzān fī Tafsīr al-Qur’ān, where the author quotes from ʿUddatud Dāʿī] ________________________________________________________________________________________________________________ Despite these clear-cut verses from the Book of Allāh, people still try to argue in favor of istighāthā by quoting Nādi ʿAlī or Duʿā Tawassul. Nādi ʿAlī is not a duʿā, it is a poem. It is not from the A’immah (عليه السلام) of Ahlulbayt. It was never in the primary ḥadīth sources, only somehow appeared in later works. Duʿā Tawassul is also not from any of the Imāms, it was only found by ʿAllāmah Majlisī in an old manuscript that he thought was from Shaykh aṣ-Ṣadūq (who lived 700 years before Majlisī) and it was written on the paper that it was from the Imāms but did not even mention which of the Imāms. It does not have a sanad or “chain of transmission”. Hence, it is considered ḍaʿīf or weak. For verification of this claim, refer to this article published by Shia Reformist. These were likely the fabrications of the exaggerators (ghulāt). Imām ar-Riḍā (عليه السلام). in Rijāl al-Kashī has cursed the exaggerators (i.e., those who did ghuluww; esp. those that used to fabricate narrations and attribute them to the Imāms). In the same narration, he ((عليه السلام).) also said that whatever contradicts the Qur’ān can not be from the Ahlulbayt. Same is corroborated by many narrations in Uṣūl Al-Kāfī, from Imām Jaʿfar aṣ-Ṣādiq (عليه السلام). Authored by: Muḥammad Qā’im Ḥusayn
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The notion of love has it's roots in the trait of kindness. Only a kind person can understand and exhibit love. Now, kind here is not someone who gets delighted after seeing a baby or a dog and starts adoring it. Neither it is someone who starts crying everytime after watching something bad happening to someone. So, what is kindness? A kind person is the one who is bent upon helping anyone with whatever problem one has. He is thirsty of such people who need help. An extremely kind person doesn't want anyone to ask him to help. He feels ashamed if such a thing happens. So, kindness is the pure trait of helping different beings in their works with utter selflessness. Only faith can depict such traits. As Ayatullah Shaheed Murtadha Mutahhari writes in his book, "It is religious faith alone which, above all, respects Truth, honors justice, encourages kindness". So, kindness is a spiritual trait. As this trait becomes more and more apparent within the realm of spirit; it indicates towards a strong, inevitable and beautiful reality. This is called love. It seems, overtly, as if kindness causes love. But no, it is actually love that is the cause of this kind behavior. Love is a feeling while kindness is a trait. Love, though is an extreme force, not easy to control but it has levels. It seems as if it ascends from relative realities to absolute reality. Actually, it breaks down from absolute reality to relative bounds. At the lowest level of this hierarchy is human to human love. This has no essence of itself. It's core lies in faith only. This is just a symbol. Despite being very limited and quite less, it exists. The Holy Prophet (صلى الله عليه وآله وسلم) has said, "Allah has divided kindness into 100 parts. Out of which 1 part is induced in all humanity." So, the love amongst the humans is basically, 100th part of the entire phenomenon. Amazing. This love can be seen everywhere and everyone has experienced it. May Allah let every person have a taste of love. Love of a mother for her child, a father for his child, among siblings, friends, family relatives, husband and wife etc. It doesn't even matter how they are related or is their even any relationship or not. Love is independent of any relationship, distance or any material dimension. It can be resembled in different ways but love doesn't depend upon it's symbol. At this point, a human mind starts to tremble. Because this feeling is incomprehensible and unpercievable. He tries to break and kill all the false perceptions that might be their. Love, as I said, has no physical dimension. Though, a human mind lagging the ability to understand it, might mistake it (and it happens very often). False notions are created which shame the truth and pure character of love. Carnal desires related to lust and greed always wander in a human mind. But problem occurs when these satanic thoughts are confused or assumed wrongly as love. From this point, this spiritual notion gets materialized and humiliated. This happens to such an extent that as a result it stops the progress of the spirit of a human being. It makes a person blind towards the reality of love — which is progressive — and stops the journey of soul towards it's ultimate destiny. Human love is just a medium to reach the divine and absolute reality of love but greed makes a person feel as if human love itself is divine and he has found our god in the form of that person or being we love in this material world. So, the final result of this false notion is infidelity. Here is the difference between both. The fake love vs real love. One is destructive to an extent that it directs you to hell and the other might help you reach heaven without any punishment. Heaven and hell? Where did that come from? Yes, as I said, Love is truth. Truth is love. And it is divine and absolute. If a human being on the path of love and kindness doesn't recognize Allah or as a result of love, his faith doesn't reach closer to certainty, then he is trapped in a false notion. Above the level of love is worship which is the last. Love is a consequence of the manifestation of divinity (Maarefat e Ilaahi). As I said love doesn't combines, it breaks down. When we practice taqwa, adhere to our faith, earn knowledge, struggle, stay patient and thus our counted amongst the guided ones; we see the beauty of Allah through the eyes of our heart. It amazes us and turns us crazy. Maula Ali (عليه السلام) says when Asked by his companion Dhalib al Yemani, "Yaa Amir ul Momineen (عليه السلام), Have you seen your Lord?" Maula says, "Would I worship that which I do not see? When Asked, "How do you see him"; Amir up Momineen (عليه السلام) says, "Eyes do not see him with direct witnessing. But hearts percieve him through the realities of authentic belief". Seeing the beauty of Allah though he is unseen. This is Maarefah of Allah. This maarefah from worship and a constant search of being, causes love. But love pays back. Love increases the power of worship and makes it more extreme. It beautifies the already beautiful worship of Allah. It makes a person forget this world. It makes him turn away from this world. Such a human being who is drowned in this extreme love of his beloved (Allah (سُبْحَانَهُ وَ تَعَالَى) ) is dying to meet his Lord as is also clear from the munajaat of Maula Ali (عليه السلام). Love of Holy Prophet (صلى الله عليه وآله وسلم) and AhlulBayt (عليه السلام) for Allah and it's depiction in history is the only way we can fascinate ourselves with the beauty of this feeling. Such a person, loves everything associated with Allah. He can sacrifice himself for the sake of Allah. Not only himself, his entire existence without any hesitation. It is written about Maula Ali (عليه السلام) that when some muslims came to the Holy Prophet (عليه السلام) to complain about Ali (عليه السلام), the Prophet (عليه السلام) said, "Don't complain about Ali, he is crazy (Majnoon) in love of Allah (سُبْحَانَهُ وَ تَعَالَى)." Now, removing all conseptualization let me make it clear through the intercession of AhlulBayt (عليه السلام). Love is, when a man sleeps for the sake of Allah on the bed of The Messenger of Allah (صلى الله عليه وآله وسلم) even after knowing that he is surrounded by swords. Love is, when Fatima (SA) spends days in hunger and nights in prayer of the Almighty but never complains to anyone about her pains. Love is, when this woman (Fatima (SA)) stands like a mountain between his husband — Wali of Allah — and the oppressors who were burning her house to defend Haq. Love is, when a woman(Fatima (SA) again) being a child accompanies her father and supports him when he is attacked, laughed off and taken lightly by the meccans for the message he conveys and as a result is called as Umm Abiha. Love is, when a man (Imam Hussain (عليه السلام) ) who has committed himself to sacrifice, after sacrificing his whole family, with his body bathed in blood puts himself into the last prostration (sujood) to his lord. Love is, when a woman (Zainab (SA) ) despite all what she saw, despite the chains around her body, despite the thirst killing her throat and the humility she beared as a consequence of her veil being taken away; despite no one, except her ill nephew, standing for her, speaks so loud and so clear that the throne of the tyrant of that time and everytime and his system from top to bottom trembles and breaks into pieces. Love is, when this woman is asked in a disrespectful tone, "Did you see what Allah did to you?" She says, "I saw nothing but the beauty of Allah ((سُبْحَانَهُ وَ تَعَالَى))". I cannot go ahead of this. So, it becomes clear that love is only for Allah (سُبْحَانَهُ وَ تَعَالَى) and from Allah (سُبْحَانَهُ وَ تَعَالَى). It resembles kindness and sacrifice. It actually needs sacrifice to flourish in every heart. It needs sacrifice as it's own resemblance. It needs sacrifice for the success of human spirit. Not only from an individualistic stand point because sacrifice has an impact on masses. So, here comes the importance of the greatest effect of love on a soul which is the spirit of sacrifice. Like Ibrahim (عليه السلام) did of his son. Like Lady Hajra (عليه السلام) did of her calm life with her husband and accepted to stay in a desert relying only on her beloved (Allah). So, sacrifice is the greatest symbol of love. And what is the greatest example of sacrifice? Karbala. Can you imagine a person who says to his companions that you will be martyred, your heads will be slaughtered and raised on lances? Who says: 'Leave me alone to die as my enemies need me and not you.' ? But however he may insist, his companions don't move. They are seeing themselves cut into pieces but our eager to go to the battle ground. Who cannot be stunned by such conviction? Who are these people? Who are we in front of such people? We follow our rubbish lame desires. Are we blind or is the history of such people not clear enough? What if we start to follow Weheb al Kalbi (رضي الله عنه), who got martyred and slaughtered while he just got married. What if the woman become like her wife, who saw her smart, young and wonderful husband getting slaughtered in front of her? What will go wrong if mother's take pride in sacrificing their children for the sake of Allah, wherever and whenever possible instead of pampering them and teaching them to become coward? Have you ever seen a sacrifice of a 6 months child? Can anyone imagine herself in place of Bibi Umm Rabab (رضي الله عنه)? Have you seen a mother who prays to Allah (سُبْحَانَهُ وَ تَعَالَى) and prostrates in front of Allah out of thankfulness when she hears the news that both of her dear sons got martyred? She doesn't even cry on them. She barely asks about their dead bloodied bodies. Allahu Akber! What can one say? Just doing this conversation and penning down this glorification of love is making me tremble. Karbala's example is unique just like our religion and the holy figures that stand as divine guides for us. Though Karbala carries the legacy of simple human beings like us. But can you see how love changes everything? Imam Hussain (عليه السلام) created friends of Allah (سُبْحَانَهُ وَ تَعَالَى) out of human beings. His Caravan of sacrifice led the greatest example of divine love humanity will ever see. What can we take for us from here besides humility as lovers and shame as worshippers. Humility about our weak hearts who don't nourish the feeling of love to such an extent. Shame that our prostrations, if even as much as the stars in the sky, cannot equate to the millionth of the prostrations of the Martyrs of Karbala on the plains of Karbala. But their is a glimmer of hope. It's true that love of Allah (سُبْحَانَهُ وَ تَعَالَى) is far beyond from the realm of imagination and we cannot sustain it so easily. But their is hope. Hope that comes from AhlulBayt (عليه السلام). Hope that takes an afflicted, painful heart full of regret in the camp of Yazid, from his calm abode to Imam Hussain (عليه السلام) within a night. Hope that makes us quit our food and drinks on the 10th of Ashura (those who genuinely do) and makes us cry and vail for Imam Hussain (عليه السلام). As this hope remains, it is developed through love. Love for Ahl ul Bayt (عليه السلام). Love for Imam Hussain (عليه السلام). If we make efforts, it is not difficult. When Hurr ibn Yazid al Riyahi (رضي الله عنه) changed his fate in one night by developing all these traits, realising all these instincts; why can't we? He developed love for Imam Hussain (عليه السلام). This is intercession. When Imam (عليه السلام) becomes your beloved, your destiny, he will divert your path towards the divine love of Allah (سُبْحَانَهُ وَ تَعَالَى). The notion of mourning the martyrdom and misery of Imam Hussain (عليه السلام) opens the door of love, devotion and self sacrifice within the soul of a human being. It's so deep that it can revive a dead soul. Imam Khomeini has said, "Keep the event of Karbala and the holy name of Imam Hussain (عليه السلام) alive. For by it's survival, Islam will survive." So, don't miss these mourning events. Marsiya and Nauha recited for our beloved Imam (عليه السلام). You will automatically notice that Allah has changed you. You will experience that change at the end of Muharram. As if some new hidden realities have been shown to you. Even if you read down entire books of Hadith and Qur'an and pray day and night, the effect on your soul will not be as swift as contemplating on the tragedy of Karbala and the life of Ahlul Bayt (عليه السلام). Qur'anic verses are beautified by the character of Ahlulbayt (عليه السلام). Qur'an is a book and it's visual reality is the life of Ahlulbayt (عليه السلام). If you have love for Ahlulbayt (عليه السلام), you'll fall in love with Qur'an automatically. Falling in love with both of them will let you gain Maarefat of The Holy Prophet (صلى الله عليه وآله وسلم) and his Maarefat to the love of Allah. When this divine love will be in your heart, it will break down into infinite denominations and will fall as kindness upon every creature of Allah. In this way, you'll find yourself in love with everything. As Imam Hussain (عليه السلام) says, "O Allah, What did he find who lost you? What did he lose who found you?" [Dua Arafah]. Start your journey of love and immerse yourself in this ocean of love. Though this is nothing in comparison to what an explanation of love should be and my words are not enough to express it. Even if I write what all encompasses my mind, I won't be able to convey it completely.
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I recently watched this Youtube video (which is in Urdu). I watch these type of videos now and then. But this video has stressed me so much. As I know that Shirk is unforgivable and the biggest sin, I am scared of even practising Salah. During Salah or Prayer, millions of things and thoughts come and go through my mind. In this video, the scholar says that 99% of people are committing shirk, because people who think of someone else during prayer, are doing shirk. I just THINK he is wrong(Its just my opinion, so please correct me if I'm wrong). Shirk is simply worshipping someone else besides Allah, or compare someone else with Allah (سُبْحَانَهُ وَ تَعَالَى). I do not think that I am worshipping of whom I am thinking (Naa'oozu billah). I cannot stop myself from thinking other things. I know I am standing in front of Allah during prayer, but thinking of someone or something else during prayer doesn't make it shirk. If I am wrong so please correct me, I will really appreciate it, and I will try my best to think of nothing but Allah during Prayer(Salah).
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Does anyone have any English compilation of Hadith Qudsi? I’ve been searching and only managed to scour a few small ones.
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I was browsing through Duas.org and I came across the Asmaa' Al-Husna page. I read through the benefits of reciting the different names of Allah. I came across Al-Razzaq and saw: "Go into seclusion and repeat 1000x to meet Prophet Khidr.". Is this real?? What are even the sources they used?
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I need help one of my sunni freind ask that why u ask help from imam ??? And he said u should ask only from Allah ? What shpuld i reply help
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Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.
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I need a duato help someone get ut of prison or get lesser years in prison. Does anyone know of any powerful duas? This boy in prison is only 15 years old and has been sent to adult prison. the crime that he has commited is bad but we are trying to fight his case for himt o at least be sent to juvenile and not adult prison. Please dua for this fifteen year old and dua that the mother can get through this difficult time. All duas appreciated.
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Salaam alaikoum, Does anyone know which supplication this is: One of the most important etiquette and instruction is the recital of Surah al-Qadr (Power) before taking Suhur and iftar as well as recital of illustrious and illuminated supplication: “Allahuma rabb al-nur al-'adheem” (Allah is the possessor of great illumination) which has been given book of Iqbal written by the most esteemed and famous scholar Sayyid ibn Tawus. About this supplication it has been narrated from Imam al-Sadiq [a] that the Holy Prophet has recommended recital of this prayer to Commander of the Faithful Imam 'Ali [a] and said that Archangel Gabriel came to me and said: “Whoever in the Holy Month of Ramadhan before iftar recites this prayer, Allah answers his prayer, accepts his prayer and fasting, grants his ten requirements, forgives his sins, removes his grief, makes his heart at ease, grants his wishes, makes his deeds to ascend upward with the deeds of Prophets and righteous saints, and on the Day of Judgement brings him to His presence with a face illuminated like bright moon.”
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Salaam, Who taught or revealed the Gospel to Jesus? Since we believe Jibraeel revealed the Qur'an to our Nabi and Jibraeel is the Arcangel of Revelation, who revealed the Gospel to Jesus and is there any evidence? Same question for Ibrahim and Musa... Did Allah speak directly to Abraham and Moses? Did Allah also speak directly to Jesus and Muhammad and is there any evidence? By "evidence" I specifically mean Ayats in Qur'an, Hadith or anything from our Imams stating these things. Thank you!
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SalamAlaykum Brothers and Sister, I hope you are all well I was wondering if someone can tell me where in the Quran it says that the Old and New Testament is Corrupt. Because Muslims say that the Injeel and Torah was changed but where does it say that in the Quran. PLEASE DONT BRING VERSES WHICH TALK ABOUT THE WORDS BEING ALTERED ORALLY, But verses which mention that it was changed in writing. Jazakallah
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How did "Allah" make its way to viking clothes? @andres What you think? On viking graves were found fabrics which say "Allah" &"Ali" https://youtu.be/HqCgamq3_1o Muslim vikings and magic letters :the odd history of Runes Pt1 https://youtu.be/BwAYkYHmQ5k Swedish vikings wearing Allah fabric?
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AOA, i just wanted to know if anyone could recommend any good shia scholars videos, or channels, in english. i'm trying to learn more about my religion, and hope that you'll all comment some good ways i can expand my knowledge. i will be learning through reading the Holy Quran, and Najul Balagha, but also wanted to listen to some good meaningful lectures, or short videos, you know how theres 'mercifulservant' and 'theprophetspath; on youtube. Are there any shia based channels like this? They make short videos and tell beautiful stories and very nicely relate things to tell about the topic they choose. Thank for the help in advance!! Jazakallah Khair <3
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Salam alaykum sisters and brothers and Ramadan Kareem! Yesterday I found out methods of Istikhara and how to perform it by doing tasbeeh (counting beads with a rosary). I performed the same night the same method given out by imam Al Mahdi (A.S) and the first time I got an answer telling me to do it (what is on my mind). I performed again (the same method) after and it instead said to not do it. I then a few minutes after performed another method given out by another imam (A.S) which I forgot whom it was and my answer came out to be to do it. And now a day later i performed istikhara a few times with the different methods by different imams and some of the answers were to not do it while others were to do it. I then performed the istikhara given out by prophet Muhammad (A.S) which you get an answer from by opening the Quran after following some other steps and then seeing which sentence you get. I don’t remember which sentence/verse I got but if I would translate it to an answer I would say the answer were to not do it or like to not do something without Allah allowing it. I’m now very confused, shall I do the thing in my mind or not. I don’t remember if I got “do it” most or “do not do it” most. But I think I got “do it” maybe one or two times more than to not do it. Please if anyone knows what you shall do (based on knowledges) can you please advise me? And please brothers and sisters avoiding telling me to not do it only to be on the safe zone because I really want to make my decision but of course seek Allah the almighty’s knowledge and permission first. Jazakhum Allah Khayr o3alaykum alsalam o rahmat Allah o barakato! Here is the link to where all the methods that I performed are: http://www.duas.org/istikhara.htm
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Asalam Alaykum everyone, It may be a childish question but please answer I'm very curious. In heaven, what do you do exactly? I know there is gardens and beautiful luxurious houses etc., but can you do things like fly, teleport, super speed, etc.? What age do you enter in? I heard we all enter in as adults, so babies like Imam Hussain's (a) son will enter heaven as an adult, and so will Mohsen ibn Ali (a) I heard we will all enter in the form of Nabi Adam (a), and the females in the form of Hawaa (eve). Is this true? If so how will we recognize prophet from prophet or imam from imam, or loved one from loved one? Also, when you go to heaven; do you still have relations with your family members? (mom,dad, children, etc.) And when you are in heaven, I know there are 7 levels/stages of heaven, does this mean if you are in any level other than 7, you cannot meet or see a prophet or imam, or holy personality? I hope this isn't the case, I really hope it isn't. That would be so terrible for me. Can you meet or request to see someone on a higher or lower level than you? SubhanAllah...
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Bismillah and Salaam everyone. Hope you are all healthy and well inshAllah. I have come in need of all your prayers inshAllah. I am hoping that through your prayers as I am a sinful human, maybe Allah will help me (not saying that He does not). I have been struggling with anxiety recently and once in a while it comes down hard. I have a hard time swallowing food and at random times trouble breathing. I want you all to pray for me, my health, and my life to get better inshAllah. If you can please, keep my family, and all those who are going through any kind of pain and struggle as well. My life in terms of mental, physical, and economic health is not so well. Alhamduillah none the less. I have been not feeling the same as I once used to and it scares me. If any of you is currently visiting the kaaba, the holy prophet, or any of our imams A.S. If it is not too much to ask please do a special request prayer for me there and if you can please donate any sum of money on behalf of me to whoever or whatever you wish be it for the sake of the shrine or for the poor. God bless you all, and thank you so much for this. I will as always keep you all in my prayers as well. Wa Salaam.
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In reading A Shi'ite Anthology, I get the impression that Allah's Oneness transcends attributes and names, but the Sunni tradition lists 99 names of Allah. I am sure that many of these names are found in the Qur'an, for example, ar-Rahman and ar-Raheem. Does this concept of 99 names of Allah exist in Shi'ia teachings? I know that Allah is beyond our comprehension, but He has described Himself in terms that we have some semblance of understanding as humans else the words would be meaningless. Do these various names give us some comprehension of the Uncomprehendable and Incomparable One?
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Surah Al Baqarah, 117th Ayat بَدِيعُ ٱلسَّمَـٰوَٲتِ وَٱلأَرۡضِۖ وَإِذَا قَضَىٰٓ أَمرً۬ا فَإِنَّمَا يَقُولُ لَهُ ۥ كُن فَيَكُونُ The Originator of the heavens and the earth; and when He decrees an affair, He only says to it, “Be”, and it is. ------ Surah Al Lahab, 1st Ayat .تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ May the hands of Abu Lahab be ruined, and ruined is he. ------ Some commentators have also translated the above ayat as 'May the hands of Abu Lahab be broken, and tabba to mean: may he perish of he perished. Q. Allah says be and it is then as soon as this ayat was revealed for Abu Lahab his should have broken or should have perished right on the sametime as Allah had made a decision then why did not it break? And please don't come up with assumptions of your own such as this ayat being metaphorical etc... Something authentic should come as a reply.
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