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    [This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama!  I will also provide some feedback on development efforts, new features and future goals and objectives]

    Part 1 - The IRC (#Shia) Days!

    Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 year old me was still trying to make sense of it all. 

    In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial up modem was.  Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) -  I digress.

    Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in armchair jihadi-like debates with our Sunni brothers on an IRC channel called #Shia.  (Ok, a side note here for all you little pups.  This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”.  The “Hash tag” was a much cooler thing back in the day than the way you young’uns use it today).

    For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client.  It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as member of their chat room.  Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.).  Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years.  I learned everything I knew from that channel and met some of the most incredible people.  Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course the alternate was school and work but that was just boring to a 15 year old.

    In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia.  As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggy backed on one of our member’s servers and domain name.

    The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam.  As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style.  Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way.

    A thought occurred to me.  Why not start a “forum” for the moderators to use?  The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today.  The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at anytime from anywhere was extremely well welcomed by the Internet users.  I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just setup was a tiny little acorn that would one day be the oak tree that is ShiaChat.com.

    [More to follow, Part 2..]

    So who here is still around from the good old #Shia IRC days?

     

     

     

  1. Qa'im
    Latest Entry

    devolution__steve_greenberg.jpeg

    This is part three in my series on postmodernism. For part two, click here, and you will also find the link to part one there.

    Many Muslims begin doubting their religion after surveying the evidence for evolution. Prior to Darwinian evolution, the Muslim civilization was usually not keen on hindering scientific progress, and in fact did what it could to propel it. With modern evolutionary biology however, there appears (at least on the surface) to be a clash between science and scripture. What are the forces at play here? What variables must we consider when dealing with this problem?

    The common stem from which these doubts sprout is an epistemology grounded in naturalism. The scientific method obviously has a place in truth-seeking: it draws its conclusions from sensory observation, and gives us indubitable truths about the universe in which we live. I would never abandon the scientific method as a tool in the quest to understand reality, but it is a tool after all. Science is always at the drawing board, revising old research, devising new methods, and challenging old conclusions. The basis of science is reason, which is why an experiment begins with a hypothesis (an educated guess of what we logically expect to take place) and a null hypothesis (what we expect will not take place). This presupposes cause and effect, and the law of noncontradiction; the idea that our universe operates in an orderly way, and that events do not happen at random. In the same way that logic is the foundation of science, it is also the foundation of our kalaami arguments for the existence of God.

    The scientific method as a tool will not be able to answer every question on ethics, anthropology, cosmology, purpose, metaphysics, consciousness/life/being, and epistemology - and although these areas are more uncertain and immaterial than the hard sciences, they are ultimately what we live for. So when I see New Atheists dismiss philosophy, or religion, I find it to be quite naive, because philosophy is the incorporeal foundation of science, and religion is the incorporeal foundation of society; with science being a tool with its own scope. New Atheism merely grew out of the carcass of occidental Christianity, and its logical conclusion is postmodernism, which is nihilistic, hedonistic, confused, and suicidal.

    So with that in mind, when science, which is sensory observation with inconclusive fluidity, becomes the criterion by which convention is confirmed or denied, there will naturally be clashes. Sometimes, those clashes exist only in the mind, because they are a clash between an interpretation of convention and a perceived reality. Other times, the clash can be based on flawed or incomplete scientific research. I'm not someone who denies evolution, as I think the position of denial becomes more discredited every year. But there are gigantic discoveries that occur periodically, discoveries that challenge previously-held beliefs in evolution and clash with existing hypotheses, discoveries that may have their own flaws that are exposed in the next discovery. This is partly why I find it difficult to answer questions on evolution - it is like the big bang: some are quick to find references to the big bang in the Quran and hadith, but if the big bang theory were ever superseded by science (and alternative hypotheses do exist), then that would throw those interpretations out as well. What I've realized after my third university degree is that these educational institutions have their own faith-based biases, assumptions, and ideologies, which guide their research - this is far more pronounced in the social sciences of course, but isn't limited to them.

    Ultimately, we won't achieve 100% scientific certainty in either the present evolutionary conclusions nor in the Adamic story. This then poses a question: is there any conventional value to the Adamic story? Whether or not it physically took place (and I believe that it did, in some way or another), it is an origin story that resonated with billions of people worldwide for thousands of years, with profound psychological truths and practical sociological lessons. Of course, the Islamic version is a bit more in line with naturalistic thinking - with the nasnaas, the thousands of Adams, the earthly setting of the story, the earthly origins of mankind, no mention of timeline/genealogy, and no "original sin" - but one has to go deeper into the story. The Quran avoids historicizing events, and so it lacks many dates, names, and places, and instead, encourages us to reflect on the lessons taught in each story. On one side, the story talks about humanity's vicegerency of God on Earth, humanity's ability to comprehend the aql (Logos), and humanity's eloquent mastery of language; on the other side, it talks about humanity's naivety, humanity's base desires, and humanity's sorrow after its fall. The story highlights the dualistic nature of man: that we are both celestial in one sense and earthly in another sense; spiritual and physical, supernatural and natural, "human" and animal. It is a story about the great natural telos of man, followed by his tragic fall, followed by his humble ascent. On another level, it talks of humanity's common, meek, and worldly origin, so as to avoid tribalism, racism, and chauvinism.

    According to the teachings of the Ahl al-Bayt, Adam lived in this very same world that you and I share. His "garden" was the state of his faith; he was living in the higher consciousness of the mind and the heart. Eventually, he "fell" into the lower, base desires of man (the stomach and genitals/nakedness), which made him shameful and regretful, because God created man for spiritual ascension and not decline. That regret brought him back to God in a corrective effort. This same story is reflected in mankind both on a microcosmic and macrocosmic level. We all have our own individual falls, where we immaturely decline into heedlessness. But on a civilizational level, we continue to fall vertically, from holistic celestial worldviews to our base desires. Philosophically, we have fallen from religious philosophy (philosophy of the spiritual hierarchy), to rational philosophy, to naturalist philosophy, to contemporary relativism (philosophy of the base human self). The problem with the evolutionary worldview is that it views mankind simply as bonafide tool-making animals. Evolution replaced the perennial notion of man’s fall with a theory of material progress. It gives us the guise of progress. But the reality is that we are falling from the divine to the mundane. The Christian world went from the leadership of prophets, to apostles, to false apostles, to pseudo divine kings, to secular materialist rulers, to the current White House spectacle. They went from traditional Christianity, to Protestantism, to capitalism and socialism, to modern base identities (vegetarians / what one eats, gays / who one has sex with, race / what colour we are born as). Islam went through a similar fall, from prophethood, to imamate and false caliphate, to colonialism, to militant secular states, to chaos. While this time is certainly noted for the rise of its science and technology, I see mankind falling into dogmatism, nihilism, social decadence, frivolity, vanity, impatience, and depression. Jahiliyya was a Fall to the bottom, where from which the Prophet stood his people back up. The hadiths describe the degeneracy of the End Times, but the night is darkest just before the dawn, and as soon as even the dimmest of light appears on the horizon, the very nature of people will pull them towards it - the Mahdi.

    In this sense, conventional truths, which is the sifted and sieved amalgamation of human thought and experience, has a meta-historical archetypal nature that is often more authentic than sensory truths. It would be foolish to disregard either one, because one deals with how, and the other deals with why. With a purely evolutionary worldview, man is a toolmaking animal, and our progress as a species is measured in the linear paradigm of scientific and technological advancement. But this says little about our quality of life, purpose of life, why we live, how we should live, where we come from, what it means to be human, the power of thought and conscious experience, and whether we really are "better" or more developed than our ancestors. It gives the illusion of upward ascent, but I see a downward regress during what should be humanity's most enlightened time, and that regress comes from our killing of our father - tradition, convention, religion, and ritual.

    The Fall gives meaning to human anxiety, depression, and alienation; and a promise of an ascent through effort, hope, promise, responsibility, and a return to being, vicegerency, sainthood.

    "And from the evil of darkness when it overspreads" (113:3)

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    Click on the Blogs tab at the top of the homepage. 
    Click on the button that says "Create a blog." 
    Fill in the special title name for your blog, and click the "Continue" button. Your blog is ready!
    Click on "Add blog entry" to write your first blog post, and save it by clicking "Submit entry." 
    The next time you want to create a new blog post, do not create a new blog. Members are only allowed to create one blog. When you are in your own blog, click on the button that says "Add Blog Entry." 

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    Gham E Hussain is when you wake up in the morning thinking, how the AhlulBayt (A.S) must have slept in Karbala.

    Gham E Hussain is when you think that how they must have done their Wuzu to pray Salatul Fajr without water.

    Gham E Hussain is when you sit for breakfast you get tears in your eyes thinking how did the AhlulBayt (A.S.) survive the entire 3 days without food.

    Gham E Hussain is when you dress up for work and you are wearing your ornaments and you remember how they were snatched from Sakina (A.S.) how she must have cried in pain.

    Gham E Hussain is when you wear your hijab and you get tears thinking how did Bibi Zainab (A.S.) go to Shaam without it.

    Gham E Hussain is when you drop your child to school and think, how did Banu (A.S.) sleep that night without her children.

    Gham E Hussain is when you look at your husband and think, how did Sakina (A.S.) bear the separation from her husband just some minutes after her wedding.

    Gham E Hussain doesn’t come only by sitting in majlis, it comes from within you, it comes from your heart.

    Gham E Hussain happens everyday, I repeat, every single day.

    Labbaik Ya Hussain (A.S.)

    -In5iyahA

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    :salam:

    Most of you must be aware of the recent $350 billion weapons deal between saudi and trump, out of which deals worth $110 billions will be with immediate effect.

    As expected the military-industrial-complex(hereafter referred to as MIC)-owned most of the mainstream media is jubilant. 

    In the words of trump-

    "Tremendous investments in the United States. Hundreds of billions of dollars of investments into the United States and jobs, jobs, jobs."

    Disclaimer- Trump, like almost all US presidents is merely a puppet, with more strings than an actual puppet. So I dont consider him to be very relevant. But the statement shows what the MIC wants the people to focus on.

    The whole exercise is nothing but a continuation of the US-Saudi policy of transferring the wealth from West Asia to the West in return for maintaining the saudi kingdom in its supposedly dominating position.

    Hejaz- The residence of the faithful

    Hejaz was supposed to be a place of refuge. It holds much more religious significance for the muslims than it has political significance for the MIC, the Saudis and their ilk.

    It was, and still is, supposed to be a place where any muslim from across the world can come and start living. And settle, if they wish to do so. This CANNOT HAVE BEEN RESTRICTED.

    Mecca, Medina, Jeddah and all the other religious places belong to the muslims and cannot be at the whims and fancies of some clan.

    The natural wealth, too, in and around these areas are to belong to all the muslims. The rulers are supposed to be the custodians, not owners, as is currently the case. At the most, they can take what they need and not what they want. 

    The trillions of dollars that they have extracted and squandered is wealth belonging to all the muslims who were driven out of these holy lands, who wished to settle there, but cannot due to the restrictions in place and the poor and the needy and the other deserving muslims across the world, who need to be bailed out.

    One can object that since Saudi Arabia is an "independent" country, they can run their affairs as they wish. They can spend and squander as they wish. They can purchase $10 trillions worth of weapons. They can completely stop immigrants. And they can throw out the shias and the non-compliant sunnis if they wish. They can dole out the crumbs to the Africans Muslims to fight their wars in Yemen and other places.

    My point is, Hejaz was never supposed to be a normal, usual, like any other country. It is a place with utmost religious significance for the muslims and the People of the book. It should have been a place of refuge for the poor and those driven out. A place for those looking for spiritual emancipation. For the ones looking who wished to visit the various houses of the towering figures islam- the Ahlul bayt and the righteous Sahaba. The center which redistributed wealth from the rich muslims to the poor. 

    And not be the extractor of muslim wealth and squanderer of haq of the muslims. Not to help bolster one of the most evil and hardcore anti-islamic forces, the whole gamut of the MIC, including its dutiful media. Not to support of the unjust system of the petro-dollar hegemony. Not to bribe the poor and malnourished nations with money to fight their wars against other weak nations. 

    Conclusion- The transfer of the haq of poor, needy and the deserving muslims and the money which otherwise could have been used to develop islamic cities, give citizenship to the refugees and any other muslim for that matter, create more STEM graduates among the muslims and the others and so on, is being used for an utter devastating effect. It is totally unfortunate, I and, i am sure that all the informed and religious muslims, are completely opposed to this initiative and wish that circumstances occur which will kill this deal.

    PS- The old timers will remember that in 2010, a weapons deal worth $60 billion was signed between the MIC spokesman Obama and the Saudis. It was a huge news back then and a great PR challenge for the MIC mouthpieces. So they focused on the 'iranian threat'. Now they have a buffoon as a president. They want to use it as an advantage. They want the people to think- He is a buffoon, so he does not know what he is doing, cant blame him, there is no one to blame and no need to do so. Focus on jobs, people (happy face).

  2. One of my lives involves stock market investment.

    One of the concepts that's been important is that of 'downside protection', and the reason for this post are the parallels between that idea and some of the imperatives religion offers.

    In investment circles, downside protection deals with the idea that if things go pear-shaped (i.e. wrong) you are still able to live another day, because an important measure of investment success is survival.

    What does downside protection mean to me?

    Well if a potential investment sounds wonderful, it's a matter of not putting everything into it no matter how wonderful and/or certain the touted returns. There are lots of people chasing such opportunities and the harder they seem to chase, the more likely it is that most of them will lose everything. It's a bit sad really.

    Downside protection is all about giving up potential wealth and happiness because the pain incurred by being wiped out is greater. It involves caution, a certain amount of diversification into different asset classes and the deliberate sacrifice of possible returns in favour of the long game.

    I'm reminded of this notion of downside protection whenever the issue of religion-inspired asceticism comes up which challenges the desire for short-term pleasure. 

  3. So how’s this whole 21st century thing coming along? Yeah.

    With the passage of time, each new era is forced to carry a higher burden and inherit a larger legacy than the generation before. Time is a double edged sword. On one end, more time can expand the opportunity to build constructive relationships, goodwill, positive institutions, and human progress. Conversely, time can serve to widen the accumulation of baggage, knot tighter the machinations of deceit and derision, and aid in the solidification of deviant ideologies, perverse mythologies, and exploitative institutions. In this regard, time is an empty canvas waiting to be marked by any paintbrush, big or small, with whatever paint along the way. 

    Paint is the (im)moral force that gives purpose and relevancy to this big and blank amoral whiteboard known as time. Paint comes in many colors, and can create many designs. Some are beautiful, enhance the surrounding landscape, and work synergistically with other designs, creating a diverse, but single hearted masterpiece. Other paints give ugly imprints, ones that impose themselves unapologetically, have no concern for the holistic creative vision, and serve as an unwelcome blemish. For those who believe in the holy and natural, we know the righteous paints will never tarnish, while the awful ones will water down and fade in their own impurities. 

    So what’s the 21st century portrait looking like? If time is an ever increasing size canvas, yet more paint has been plastered era after era at a much higher proportion, is there anything left for us to put? Anything we can add, or are we simply overwhelmed handling what’s already been dried on? I think the latter is the case. This is our destiny and burden. Our mission will not be to make history, but rather detoxify and realign what’s been accumulated - the human, economic, social, political, environmental, ideological…and all the rest. To redirect towards a proper moral direction. To clean up the mess of our dead ancestors. To not give birth, but to raise what’s been born. 

    We are being helped by science and technology, growing at a faster pace than ever before. We are helped by a huge explosion in the information sector, ease of travel and communication, and a range of logistical conveniences. We can interpret these things as proof of human accomplishment, but more importantly I would humbly call it a gift from above - to help aid us with our mission, as if our creator knows what we need. Divine guidance and support!

    All of us were chosen and raised in a certain time period for a reason, only known to our creator. We shouldn’t let ourselves get wrapped up in self-importance or arrogance about this. Are we “better” or just “different” than those in other times? I don’t think we have the time to worry about such a question. 

    References to war are rife throughout history, and that’s the case here. Specifically, the concept of “total war”, where every resource down to the minute is involved in the effort. In today’s case, every capital resource - the community, personal, psychological, technological - are essential for our mission, and no individual is beyond the scope of relevance and suitability. We have no choice but to go “all in”, and nothing can be held back, if we want any chance of success of a dignified outcome. 

    So this affects me of course, because it instantly puts me on notice. What can I clean up? What micro changes can I contribute, throw in the pot, to help with the macro efforts? The degree of inward digging should hopefully correlate to outward action. I am proud of living in this era, because it gives me an incentive for spiritual and personal re-examination. 

    What do you guys think?

     

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    For a long time, I enjoyed one specific aspect of religion which I considered the biggest treasufe of those who are devout: faith. An inquestiomable faith that won't allow doubt and fear to strike and shake our lives. When accepted religion, I understood faith as some sort of inner space in which you can grab energy and strength when you most need it. Without it, one searches for strength in the wrong sources (either in needing people, either in needing drugs, etc.). Faith allows our mind to gain strength from it when we need it, without requiring any external help. Reminds me much of the "Reconfiguring Happy" blog entry that Haji posted recently (great one imo).

    However, there is need for doubt. And that is one thing many atheists can't even think of when trying to understand why the truths of religion seem to be hidden. Because it is in doubt when we are alert, and it is in doubt where faith becomes a valuable characteristic in people. It is in doubt where those who mantain firmly in the straight path will reach their original goal and not deviate.

    Indeed, faith is required to know and stay in the right path. But doubt is also required to stay alert and value faith in ourselves more than anything else. The doubt not precisely about religion, but about what is decreed, about our fate. The biggest mistakes I have sadly committed and for which I can't explain with words how much I repent came not because of lack of faith, but lack of doubt, because I wasn't alert. But we tend to be like this. When money, health and our people are with us, we stop caring, we go on some sort of stand-by mode, and our faith isn't actively playing an important role in our faith. Think of it as a muscle that if not used ends up getting smaller and smaller,unable to work correctly when required. The cruelest moments of my life, which affected me in those three aspects (poverty, fear from being seropositive, and the separation of my parents) stroke me in such a way I really expected nothing but the worst type of life for me. But staying in the right path when doubt appears, even when we lose our hope, even when we blame God for everything we have lived, even when our cries fade in vain, even when we forget the count of our tears... is a manifestation of self love to what we used to be one day, to what we originally are. I really miss everything, absolutely all the good things I had, but farewells are required, and it is better to say farewell through God rememberance than getting deceived by doubt, as that will only drive us to depression, drinking alcohol, taking drugs, or whatever decadent choice we end up taking (which will only make it worse).

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    saudi-al-nimr.jpg

    More and more people are asking about if the holy warrior, "Ayatollah Sheikh Nimr Al Nimr" was the "Nafse Zaki" as prescibed in the prophecies of return of Imam Mahdi a.s (May Allah hasten his reappearance).

    To help out your curious mind. You'll witness the riwayats and hadiths related to "Nafse Zaki - Pure Soul".

     

    Note: Before reading below, beware that the signs of reappearance isn't explicitly the result for the return of the Imam Mahdi a.s except the 5 that are obligatory.

     

    1. On the 25th Zil-Hijjah the announcement will be made and the announcer killed (This is the blood of Nafse Zakiyya - pure soul, those whose blood will touch the Ka'ba and who is mentioned in numerous prophecies).

    2. His blood will be avenged 2 weeks later when Imam(a.s.) will appear himself at the Ka'ba.

    3. In the 13th volume of Bihar-ul-Anwar, Imam Al-Baqir(a.s.) is quoted as saying that "The Qaim (Imam Al-Mahdi(a.s.)) will send one of his companions to Makka and will ask him to inform them that I'm sent by so-and-so to you and that we are the merciful Ahlul-Bayt and the Store-house of 'Risalat' (religious guidance) and 'Khilafat' and we are the progeny of Muhammad(pbuh&hf) and from the time that the Prophet of Islam(pbuh&hf) left this world until now, we've been oppressed and deprived and our rights have been usurped. So we call you to befriend us. When that young man will utter these words, he will be caught and beheaded between 'Rukn' and 'madam' (in Masjidul Haram) and this young man is the 'Nafse Zaki'.......... And between the death of the 'Nafse Zaki' and the re-appearance of Imam Al-Mahdi (A.S.) there will not be a gap of fifteen nights".

    4. Nafs-e-Zakiyyah is a person by the name of Muhammad ibn al-Hasan (Allama Majlisi. Bihar al-Anwar 52)

    5. He is a descendant of Husayn ibn Ali (Allama Majlisi. Bihar al-Anwar 52)

    6. Duty of Nafs-e-Zakiyyah is mentioned in a hadith that narrated by Abu-Basir from Muhammad al-Baqir. According to the hadith when Muhammad al-Mahdi realizes, people of Mecca don't accept his reappearance. Therefore, he will send Nafs-e-Zakiyyah as an envoy to convey his oral message to people of Mecca (Majlisi, Muhammad Baqir. Bihar al-Anwar 52. p. 307)

    7. He will be slayed by people of Mecca around the Ka'ba after impart Imam's message to them. (Hashemi Shahidi, Seyyed Asadullah. Introduce of promised person. Jamkaran Mosque Publication. p. 524.)

    8. It will rise from the west; a pure soul (nafs zakiyya) will be killed in the outskirts of Kufa with seventy righteous men; a Hashimite will be slaughtered between the corner (of the Ka'ba) and the station of Abraham)

    9. As well, before the advent of the Imam, a noble person will be killed during the Hajj rites in Makkah. In the traditions, this person has been referred to as the Pure Soul or an-Nafs al-Zakiyyah.

    10. Upon the death of Nafs-e-Zakiyya, a voice will resonate from the skies declaring, “Be aware that your ruler is the Mahdi who shall fill the earth with truth and justice.” (Eqdud-Durar) (http://www.islamicinsights.com/religion/signs-of-the-return.html)

    11. Five signs will be seen before the uprising of the Qaim: Arrival of the Yemenite man, Sufyani, Call from the sky, Sinking of the ground in Baidha desert and Killing of the Pure Soul (Nafse Zakiyyah).”

    12. (Bihar Al Anwar Vol-51-52-53-( the-Promised-Mahdi-English v 13 -Translation ) Chapter Thirty book II, Ikmaaluddin- Shaykh Saduq)

    13. After that Imam Mahdi (a.s.) would arise and his standard would be held by Shuaib bin Salih. When Syrians realize that their country has come under the rule of the descendant of Abu Sufyan they would go to Mecca. Nafse Zakiyyah and his brother would be killed at that time.

    14. Nafse Zakiyyah (the pure soul) is a young man from the Progeny of Muhammad (s.a.w.s.), his name is Muhammad bin Hasan, who would be killed without any crime and sin and when they slay, him they shall neither have any excuse in the heavens nor would they have any friend in the earth. At that time the Almighty Allah will send the Qaim of Aale Muhammad with a group that in the view of the people would be softer than antimony.

    15. Imam Ja'far Sadiq (a.s.) said: And mutual discord in Bani so-and-so is inevitable, killing of Nafse Zakiyya is inevitable and the rising of Imam Qaim is also inevitable.

    16. "When Nafse Zakiyyah (pure person) will be killed, a voice from the sky will declare, ‘Your leader is so and so!’ Then Mahdi will rise and will fill the earth with justice and equity." (Ammare Yasir)

     

    Summarizing the Ahadith/Riwayats mentioned above:

    1. There are 2 nafs-e-Zakiyya mentioned in the riwayats i.e one would be killed in Kufa (Iraq) and the other would be killed in Saudi (Hijaz)

    2. The Nafs-e-Zakiyya is not a name but a nick name meaning (A pure soul).

    3. Nafs-e-Zakiyya name would be "Muhammad ibn al-Hasan"

    4. Killing of Nafs-e-Zakiyya is among the 5 major signs of reappearance of the Imam Mahdi a.s

    5. He would be Syed Hashmi (from the progeny of Prophet Mohammad s.a) (Ayatollah Nimr is not a Syed but a Sheikh)

    6. Nafs-e-Zakiyaa would call upon people to introduce the Ahlulbayt but he would be killed for this.

    7. Imam Mahdi a.s would rise right after 15 days of killing of Nafs-e-Zakiya.

     

    I've collected the above Signs from several websites. Thus the Ahadith mentioned may be Sahih or Zaieef (Strong or weak respectively) 

    Hope you would conclude it on your own.

  4. Original full post: http://www.iqraonline.net/the-transfer-of-kufas-hadith-heritage-to-qom-history-of-imami-shii-theology-5/

    During the Imamate of Imam Baqir (s) and Sadiq (s), there was a lot of encouragement from the Imams to their students and companions to begin recording down traditions. As this shift from oral to a written tradition became a culture amongst them, there was naturally a large output of written works over the next century. Kufa being the hub for Shi’i activity naturally possessed the most written works at the time.

    As scholars from Qom would initially travel to Kufa to acquire traditions of the Imams from the various scholars and companions that resided there, the tables would eventually turn as Kufa’s scholarly circles began to diminish and its heritage began being transferred to Qom. Scholars who played a role in transferring this heritage to Qom include personalities such as Muhammad bin Khalid al-Barqi, Husayn bin Sa’eed al-Ahwazi, Ahmad bin Muhammad bin ‘Isa al-Ash’ari, Ibrahim bin Hashim and others. To analyze this phenomenon in a little more detail, bibliographical works are utilized to see how books were being moved around from one place to another.[1]

    Muhammad bin Khalid al-Barqi and his son Ahmad bin Muhammad al-Barqi are two other individuals who played a role in this transfer. Most of their teachers appear to be from Kufa, whereas their students appear to be from Qom. Both father and son also seem to have traveled to Kufa like Ahmad bin Muhammad al-Ash’ari and tooks narrations from there and then returned back to Qom to transmit them. Muhammad bin Khalid al-Barqi seems to be the earliest person to have brought over some of the Kufan hadith heritage to Qom. However, he does not seem to have very cautious in who he would take narrations from and was accused of even narrating from weak narrators.[2] There are also hardly any traditions that he narrates from reliable scholars such as Hasan bin Mahbub or Ibn Abi ‘Umayr. This eventually even leads to Ahmad bin Muhammad al-Ash’ari (the next scholar) exiling Muhammad al-Barqi out of Qom.

    Ahmad bin Muhammad bin ‘Isa al-Ash’ari who was one of the greatest scholars of Qom during his time, played a great role in bringing over the Kufan heritage by traveling to Kufa himself. Some of the works that he was able to bring back to Qom with himself were the book of ‘Ala bin Zarin, Aban bin ‘Uthman al-Ahmar, Ahmad bin Muhammad bin Abi Nasr al-Bazanti, Hasan bin Mahbub al-Kufi, Hasan bin ‘Ali bin Fadhdhal, Safwan bin Yahya al-Bajali, ‘Abdul Rahman bin Abi Najran, ‘Ali bin Hadid al-Mada’ini, Ibn Abi ‘Umayr, Muhammad bin Ismail bin Bazi’, and Muhammad bin Sinan Zahiri.

    What is of interest here is that the books Ahmad was bringing with him were those that were famous, well-known and reliable works within Shi’i scholarly circles. This indicates that Ahmad was very cautious of the narrations he accepted and transmitted, and we see this translating into him exiling many narrators from Qom (like the aforementioned al-Barqi) who he found to be narrating from weak narrators.

    Husayn bin Sa’eed bin Hammad bin Sa’eed bin Mehran al-Ahwazi was another Kufan scholar who played a role in bringing over some works to Qom. Him and his brother Hasan first leave Kufa and travel to Ahwaz and then migrate to Qom. They bring with themselves the works of Rib’iyy bin ‘Abdillah al-Basri, Shu’ayb al-‘Aqr Qufiyy, Hamid bin Muthanna, Qasim bin Muhammad Jawhari al-Kufi, Qasim bin Sulayman al-Baghdadi, Qasim bin ‘Urwah al-Baghdadi, Hariz bin ‘Abdillah al-Sijistani, Zur’ah bin Muhammad al-Hadhrami and more. Husayn also brings with himself thirty of his own written works to Qom and transmitted them to various students.

    Abu Ja’far Muhammad bin ‘Ali bin Ibrahim bin Musa al-Sayrafi – known as Abu Sumaynah, a Kufan narrator who was eventually exiled from Qom by Ahmad bin Muhammad as well, brought with him the book of Ishaq bin Yazid bin Ismail al-Ta’i, some books of Ismail bin Mehran bin Abi Nasr al-Sakuni, book of Hafs bin ‘Asim Salami, book of Sulaym bin Qays, book of Salam bin ‘Abdillah al-Hashimi, book of Haytham bin Waqid Jazari, book of Abu Badr al-Kufi and the book of Nasr bin Mazahim al-Kufi. He will be referred to again in a later post when we discuss the phenomenon of certain narrators being exiled from the city of Qom.

    Muhammad bin ‘Abdul Jabbar al-Qumi – known as Ibn Abi al-Sahban, a companion of Imam Jawwad, Hadi, and ‘Askari. He was also one of those scholars who traveled to Kufa and brought back with him some of Kufa’s hadith heritage. His most important teachers in Kufa were Safwan bin Yahya, Muhammad bin Ismail Bazi’, and Hasan bin ‘Ali bin Fadhdhal. It doesn’t seem like he had any book of his own, and was merely recognized as someone who was able to transfer over some of the hadith works from Kufa to scholars in Qom. Most of his narrations in Qom are narrated by Ahmad bin Idris, ‘Abdullah bin Ja’far al-Himyari, Muhmmad bin al-Hasan al-Saffar and Muhammad bin Yahya al-‘Attar.

    Perhaps the most prolific scholar who is renowned for bringing much of Kufa’s hadith heritage to Qom is Ibrahim bin Hashim. He is remembered as the first scholar to bring Kufa’s hadith to Qom and to have spread it. Some of the works he brought with him were: the Asl of Ibrahim bin ‘Abd al-Hamid, books of Ismail bin Abi Ziyad al-Sakuni, books of Hariz bin ‘Abdillah al-Sijistani, book of ‘Abdullah bin Sinan, books of Ibn Abi ‘Umayr, books of Muhammad bin Ismail bin Bazi’, Asl of Hisham bin Salim, some books of Mufadhdhal bin ‘Umar, book of Zayd Narasi, book of Sulaym Farra’, book of Yahya bin ‘Imran bin ‘Ali bin Abi Shu’ba al-Halabi just to name a few.[3]

    For at least the next 150 years, Qom would become the most important city when it came to Shi’i theological discourse. Eventually much of Qom’s hadith heritage does return back to Iraq, to the city of Baghdad when the likes of Shaykh Mufid begin gaining authority.

    With regards to the topic of Kufa’s heritage moving over to Qom, Ibrahim bin Hashim is notably remembered by multiple scholars as being the first person to spread the hadith of the Kufans in Qom was him.[4] However, when we look at the list above, we see that Muhammad bin Khalid al-Barqi, Husayn bin Sa’eed and Ahmad bin Muhammad bin ‘Isa were all scholars who had already brought with them a lot of traditions from Kufa much before Ibrahim bin Hashim. So why is it that the latter scholars gave this honour to Ibrahim rather than those who were prior to him? There could be a few possible reasons for this and a closer look at the other three scholars may help us in determining this.

    One thing to note is that the attribution given to Ibrahim bin Hashim is that the works he brought to Qom were widely-spread, not that he merely transmitted them or passed them down to his students. That being said, when we consider al-Barqi, it is known that one of the reasons he was exiled from Qom by Ahmad al-Ash’ari was because he would narrate from unknown or weak people. This would have been enough of a reason for many of the scholars of Qom to act cautiously with regards to his narrations, leading to his narrations not having spread to such an extent where it would be deemed as spreading the Kufan heritage. Some have suggested that it is possible al-Barqi may have returned back to his own town on the outskirts of Qom called Barqah-Rud, and that would have been a plausible reason why his ahadith did not spread in Qom – however this seems far-fetched, simply because Qom seems to be the most sensible location for a scholar of hadith to have returned back to, and also when we see that Ahmad al-Ash’ari exiled him from Qom it indicates that he was in Qom to begin with.

    As for Husayn bin Sa’eed, he had thirty of his own written works in Kufa which he brought with him to Qom. His main focus had been to spread these narrations which he had compiled himself, and not the rest of the heritage he had brought with him. Furthermore, Husayn bin Sa’eed did not live too long after coming to Qom, dying a short while after, which could mean that he simply didn’t have enough time to spread and transmit all the works he had brought with him to such an extent that would merit him the status of being the first one to widely-spread the heritage of Kufa in Qom.

    When it comes to Ahmad bin Muhammad al-Ash’ari – who was also the authority in Qom – it seems that there may been another reason he is not given this description. He not only had more of an opportunity to widely spread the heritage of Kufa that he had brought back with him to Qom, but he also had many of the same teachers as Ibrahim bin Hashim and both were living during the same era. The one factor that could have caused the scholars to still give Ibrahim bin Hashim the credit for spreading the heritage of Kufa in Qom the fact that Ibrahim was someone who was brought up and raised in Kufa, whereas Ahmad was originally a scholar of Qom. In other words, Ibrahim was the first Kufan scholar who have come to Qom and have the Kufan heritage widely-spread in the city.

    Another side point that should be mentioned here is that Ibrahim bin Hashim is credited for carrying over the theological teachings of the school of the great theologian and companion Hisham bin Hakam from Kufa to Qom as well. Ibrahim bin Hashim is claimed to have been the student of Yunus bin ‘Abdul Rahman who himself was one of the strongest students of Hisham bin Hakam. Whether Ibrahim was indeed a student of Yunus or not is disputed as there is no narration which Ibrahim narrates directly from Yunus (as is the natural case in a student-teacher relationship), and every narration from Yunus appears to have an individual between them. Nevertheless, Ibrahim does seem to have been influenced by this school of thought, and likewise his son Ali bin Ibrahim who will be discussed in a later article as well.

    This is important to know because figures such as Ahmad bin Muhammad al-Ash’ari and many later Qom scholars were staunchly against some of the theological ideas of Hisham bin Hakam, and had even written books against him and Yunus bin ‘Abdul Rahman. Despite this, they were still welcoming of Ibrahim bin Hashim and his narrations which indicates the level of trust and respect Ibrahim must have had in the city of Qom.

    ————————————–

    [1] One of the works I have heavily relied on for this blog post is the research paper: Sayr-e Intiqal-e Mirath-e Maktub-e Shi’eh dar Ayeneh-ye Fihrist-ha written by Ruhullah Shaheedi and Dr. Muhammad Ali Mahdawi-Raad.

    [2] Al-Fihrist of Shaykh Tusi, pg. 52

    [3] Refer to Najashi’s al-Rijal and Shaykh Tusi’s al-Fihrist. About 19 more works can be found in Shaykh Tusi’s al-Fihrist and 3 more in Najashi’s al-Rijal.

    [4] The famous line as recorded in Najashi’s al-Rijal is this: أصحابنا يقولون: أوّل من نشر حديث الكوفيين بقم, هو (Our scholars have said: The first person to spread the hadith of the Kufans in Qom, was him)

  5. Note: "bad girl"  is usually associated with negative description- but in all honesty I oppose this view. What media has labeled "bad girls" are in my opinion are simply women who've have gone through many obstacles in life and experienced many hardships to know how the world really operates. 

     We   begin seeing the world in rose colored glasses.  At a young age we were  taught  about everything beautiful and innocent  in this world. we read books on the Prophet Pbuh&hf and in  our hearts we desired  to find someone is a leader and  as religious, masculine, and brave as how he was.  We  always desired to be the perfect wife, who will fit in her role as God desired her to be. 

    So it was easy to be impressed by anyone who spoke about religion. It was captivated and different, and  anyone who knew so much, and prayed, fasted, was  someone great. Of course he would have to balance religion with the times we lived in. But let me tell you.....there are men and women  out there who may fast, preach, pray, but  in reality they are average homo sapiens. Meaning that even though they have so much knowledge about Islam, and understand the values, they still choose to run on automatic. They are too lazy to truly make a habit of being a better person. And most people are like this. They give charity, give impressive lectures to students in the mosque, but its really on the surface. Behind the scenes they operate homo sapien level, their main objective is to eat, drink, sleep, etc. And they think they are doing good for the world- and they are doing nice things- but try to being in a marriage  with them and its huge fail.

    Try  being behaving the way  Fatima (AS) was like with Imam Ali (AS) and these types of  people will take you for GRANTED. It doesn't matter how beautiful you are, or how religious, or how amazing, how generous, how passionate,  or how pure  or how  hardworking you are. These people are parasites. They will try to take from you what they can. Whether its them thriving on the feeling of power that you give them, because all you  are doing is just following the kindness of the Prophet Pbuh &HF. Being selfless like how Khadija (as) was like for the Prophet (pbuh) will get you stomped on. And you are left wandering if you should take on the characteristics of celebrities instead of holy figures.

    Well the truth is...you can't  really live like how the Prophet Pbuh&hf and his family were. You cannot be selfless and humble for any man in 2017. In the year 2017, a man will appreciate you more if he has to spend lots of money on you during courting. Don't believe a word about  him respecting the independent women. He will take her for granted if she exhibits the "I am so independent behavior". if she does not allow him to be the sole bread winner, then he will play down his masculine role as the provider. Meaning he will take advantage of the situation and won't do as much. The Prophet pbuh +hf was different than the normal human being, it's why Khadija (as) married him in a heart beat. There was respect and sensitivity.

    Also  these days men LOVE  makeup, the fake eyelashes, the whole  shabang. Yes you might be stunning with no makeup, but in reality vamping the looks is now IN.  I don't care how many times men say they like a girl to be natural.....they will cater more to you if you have the makeup. And honestly save the makeup for someone  who is worth it.  Because quality make up costs a lot. But  even advanced   beauty is not enough for men these days. My friend told me that even tho her husband posted their  newlywed photos on facebook, she caught him trying to flirt with other girls.
    Yes! We live in these times now. So don't just depend on playing up your beauty, because even after your honeymoon, your man might still be contacting other girls. You really have to make your worth permanent by allowing him to keep chasing you and working hard to try and win you over. Because most men are on automatic and just follow primitive instincts. They are not disciplined and naturally not as developed as how holy figures were. Thats why Allah sent Prophets in the first place -to teach ppl. And man is ever so forgetful.

    Honestly, its not different from the times of the Prophet pbuh+hf. He had to teach men how to behave like legit human beings. Men were buryin their daughters, and not giving their wives their rights. Well its the same deal now. We are back to those ages. Ppl may not be  burying their daughters but ppl having different expectations then the ones that the Prophet pbuhf+ and his family taught. And women are not excused from this as well. But all I am saying is that we have to be more realistic  and not get carried away from reading hadiths and religious stories. For example, I am increasingly finding that a woman who  is given spending money, and spends it on things for herself is more respected by men, then the one  who says no its best to give this money to charity.  Doing something noble these days wont be credited to good nature anyway. Being selfish is credited to a woman of worth.  Being Selfless is not.  Does that mean completely be selfish? NO. It means learning to accept financial gifts from your husband or spouse and not let pride get into the way because you maybe bring home your own income. You must also set aside money for charity, but anything he gives you-ACCEPT as your own. It gives him feeling of pride and accomplishment.  And then you can do whatever you want with it-such saving a  portion of it to charity. If you deny the financial gift -even if u have good intentions -it will be a blow to his ego- and it will become a habit for him not to spend on you. Average men don't understand the concept of nobility and being selfless. They are not holy figures to appreciate this. The minute you deny a financial  gift because you feel selfless and want to give it to ppl in needs, or feel  shy  accepting it or think it will make him happy that u dont want to burden him-it wont. He will just find another girl to spend on. 

    Also the truth is  there are times you may bypass the person who really is genuinely good hearted. They might not be as  religious ( meaning they dont know much hadith and details but they do pray or read quran)-and that could be a turn off to you. But they are faithful they want the best for you. They ACTUALLY WEAR THEIR HEART  on their sleeve. They might be not as good looking, but they show how good they are with ACTIONS. They will treat you respect, cater to you, and are inspired from you to better themselves in religion. They might be dorks, and  they come across as lame, but they prove to you that they are someone you can rely on. And even if you get into an argument with them, they will try to make things right  quickly. They will be happy to support you and not hesitate to give you what you need financially  and not make you feel like a burden. And sometimes because they are so straightforward  you might think they are creeps but in reality they are just not word savvy as the other men. they dont know how to play word games and mind games. They just speak with all the innocence. It's a complex world we live in.

    Does that mean it will be impossible to find a  religious man that knows the lectures and details and follows everything to a t- and who eally tries to better himself than average men? No, but it will most likely be hard.

    And the so called "bad girl"  can tell the difference from such  men from observing the mannerism., and thats why she is quick to get the good guy. While the inexperienced girl ends up with a jerk, because she is wowed by the personality of the so called scholar.

    Anyway...always remember  NO MAN CAN MATCH UP TO A HOLY FIGURE. AVERAGE MEN AND HOLY FIGURES ARE ON ENTIRELY DIFFERENT SPIRITUAL AND MENTAL PLATFORM .WE ARE AT DIFFERENT TIMES, let a man  PROVE IT TO YOU BY HIS ACTIONS. THE IMPORTANCE OF ALLOWING A MAN TO SPEND ON YOU FINANCIALLY and LETTING HIM CHASE YOU. BEING MORE FASHIONABLE/USE OF MAKEUP WITHIN THE BOUNDARIES OF ISLAM. KNOWING THAT YOU CANNOT DEPEND ONLY ON YOUR PASSION AND BEAUTY FOR A SUCCESSFUL MARRIAGE . DON'T BE SELFLESS, BUT KEEP A BALANCE OF HEALTHY SELFISHNESS, AND KEEP IN MIND YOUR ISLAMIC DUTIES...
     

  6. Logical reasoning

    Intellectual arguments

    Rational recognitions

    Eternal reflections

    Purity of spirit

    Eternal soulfulness

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  7. Marriage is not easy. You have to get to know each other. You are used to doing everything your own way. Now you need to compromise. Share with each other. Give and take. If you take more than you give, it won't be as sweet. Do not expect more from your spouse than your spouse will need from you. Life is good. It's better when you are together. If you both do your best. 

     May your days be sunny, your nights restful, and your heart satisfied with the blessings that Allah has given you. Think Positive. 

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  8. Just gathering a number of posts here, that sparked a desire to delve deeper into the question of Mental Health among the Muslims, and how it is affected by their relationship with Allah.

    Thinking on it particularly tonight, as I slip back into a heavy feeling of non-motivation, and occasionally swing up from it, when I remember Allah, and muster the energy for Ibadah.

    I have responsibilities that require more of me than this partial-existence, yet there must be some reason for this emotional and spiritual obstacle.

    Am I falling short in some aspect? That it can cause me to focus on nothing else in life but Allah [to the point where seeking Rizq, keeping good relations, and fulfilling promises falls by the wayside]. Or is this a hidden blessing? A test to endure, and Insha'Allah, to overcome.

    Stuck between a deep desire to please Allah, and a feeling of complete incapability to take even small actions toward doing so. Left with a Whole Heart, which feels too Hollow.

    Ya Allah Adrikni
    His mercy and kindness is too great to have left a sincere seeker without a solution,
    Yet there seems to be no substance in the space where I expect it.
    So perhaps I am looking in the wrong place or in the wrong manner.
    Either way, this self and nafs must transform and develop.

     

  9. :bismillah:

    :salam:

    A strong person will overcome an obstacle. A wise person will traverse the whole path. (Sometimes, letting go is a better option than to tackle the problem head on. As they say, care is better than the cure)

    A small cottage, wherein laughter lives, is worth more than a palace full of tears. (It's not about how big the house is, it's about how happy the home is. Happiness never comes from having more but being among the ones that cherish you, love you and care about you. Time passes, you lose the things you were once so attached to but the memories remain and so do the people, in our hearts)

    Always safeguard peace and quiet. When the time is right, the flowers will bloom. (Patience always brings about good tidings. If you're patient enough, you'll get the best. Learn to wait, because things happen when they're meant to be. Everything has a special time and a special place)

    Even idiots have their own foolish form of happiness. (Happiness can be found anywhere. Doesn't matter who you are, if you're willing to look at the positive aspects of life, you'll find happiness in little things)

    If you trip and fall, it doesn't necessarily means that you are going in the wrong direction. (Just because you find hurdles in your way, it doesn't mean that you aren't meant for that path. Difficulties always comes for those willing to seek greatness)

    If you wait by the river long enough, the bodies of your enemies will float by. (If you be patient and endure the pain your enemies give you, there will come a time when you will be victorious. Patience is the key to one of the greatness things in the world and the hereafter. Never underestimate the power of patience and Dua'a)

    Always look on the bright side of things. If you can't comprehend this, polish that which has dulled until it begins to shine. (Every dark cloud has a silver lining. You may seem hopeless at some point but try to look at the positive side of what has happened. If you can't, look at what the positives the trouble brought you. Remember: There's always balance in the world. When you lose something, you gain something. It may take time for you to see it but the great things always take time. Those things are reborn in a different form and are returned to you when you are ready)

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    Recent Entries

    notme
    Latest Entry

    Salam alaikum. I had a little blog here before, but it perished in the crash. May it rest in peace. It's alright though. It gives me an opportunity to start over. 

    One thing that always has been a big motivator in my life is the thrill of learning new things and of solving problems. So I'm going to blog about what I'm currently learning, inshallah. I'll probably say a thing or two about knowledge and understanding in general, and I might even touch on how I believe knowledge of the universe might make some of us stronger Muslims. 

     

  10. So week 1 finished. Eating all this food was quite the joy. And also painful at times. I will continue to eat as i have, with some variations, changing steak with chicken, fish with shrimp etc. For week 2 i will switch up the workouts a little.

    Results from Week 1:

    Body info:

    • Weight: 91kg


    Lifts Max:

    • Bench: 127kg
    • Deadlift: 185kg
    • Squat: still 150kg :(

    Increased strength all over, specially back and shoulders seem to be a lot stronger. I will try to focus more on legs this week by killing them with supersets and partials.


    Changes for Week 2
    Mondays will now include legs as well which looks something like this:

    Superset 1: Squats + Leg Press > 4 sets of 8/8/6/6 reps
    Superset 2: Leg Extensions + Walking lunges > 4 sets of 12/10/8/6 reps
    Superset 3: Romanian deadlift + Leg curls > 4 sets of 12/10/8/6 reps
    Calves: Calf raises > 4 sets to failure

    Goal: Squat 155kg by the end of 3rd week


     

  11. Salam, Ya Ali (as) Madad, Lanat upon the enemies of the Ahlulbayt (as)

    Aliun Wali Allah Wajib

    BAR MUQASSIRREEN LANAT

    "How do you see the state of mankind in the 21st century? How do you feel it impacts you as an individual?"

    INTRODUCTION

    Maslow’s Hierarchy of Needs is a theory where human beings main motivations are arranged in a pyramid structure, as below:

    maslows-pyramid.gif

     

    If we start from the bottom, a humans main motivation is base survival - what will one eat, drink, and so on. once this is established, their next motivation changes to safety - how will they maintain their living standards, how will they ensure stability and routine. once this second level has been reached, they then seek life partners. who will they find? who will they produce children with? the penultimate level, once all these have been achieved, is the self esteem layer. this is where one has the luxury to choose how they identify themselves as an individual. the final stage, the pinnacle of this, is "self actualisation". this is when is at the most comfortable stage of their life, where they have the luxury to be able to find how to define their time. 

    While this theory has its flaws, and there are some things which I do not agree with, I feel that it is a "good enough" way to look at the state of mankind in the 21st Century. I have long held the theory that the Earth is a living organism. If we remember our GCSE Biology, for something to be classed as "Alive" it must adhere to the MRS GREN principles of life:

    ec611b89afb22593448aee2173539f77.jpg

    The Earth certainly moves, as it rotates around its axis, around the sun, and around the centre of our galaxy. it releases energy in millions of ways using oxygen, it is sensitive to stimuli such as climate change, it grew as it formed from dust, and continues to grow on a tiny scale as more space debris is attracted to it. I would argue that it reproduces in the sense that it is always in a state of change and refreshment and cycle, through the seasons, the shifting plates, the recycling of materials. it excretes carbon dioxide from its green organisms and other waste from other places and finally it consumes energy in the sense that it takes all its nutrition from the sun. 

    I thought to myself - for the purpose of this article and competition, would it be possible to apply Maslow's heirarchy to the planet, as if it were a human being?

    MAIN BODY

    how would we define the "physiological needs" of the planet? certainly the most fundamental would be it relies on the heat, light and gravity of the sun for its basic existence. secondly its ozone and atmosphere, and thirdly its water. since these things are in order, we can safely assume that the "physiological" needs of the planet are met, so we can proceed to the next level. 

    in terms of safety and security, such as homes, employment, property and social stability, I feel that this is not in any way universal. we have areas of extreme wealth (western europe, north america), areas of extreme poverty (multiple conflict zones) and the rest sort of in between. my initial understanding is therefore that if we were to apply Maslows heirarchy to planet earth, it would stall at this level. 

    for the interests of completeness, however, I will now proceed up the pyramid, to argue my case. 

    in terms of love and understanding, I doubt that I will even see this or my children. there are simply too many divides between people. within our own shia we are fractured and segregated. within each segment we bicker amongst each other. we cannot say that there is global love and belonging, or even majority love and belonging across the whole being

    "self esteem" is something which I have long argued is no different to love and understanding. however as this step is a common view held by psychologists, I will leave my arguments for another time. I believe that the "self esteem" stage is something which can only be done under the leadership of a Masum Imam (as). this is the step where all people are united in brotherhood, friendship, family and social security as well as a desirable level of comfort. I see this as the "after the battles have been won" stage. i believe that this stage is not here yet across the earth

    the final stage, the pinnacle, is the stage  I believe reserved only for the true shia on earth. the Likes of Salman, Miqdad, Abu Dharr (peace be upon them all). this is where one is so completely dedicated to muwaddat of the Ahlulbayt (as), and living within the framework and system of a truly islamic sharia, that life is exactly how Allah intended. 

    HOW DO I FEEL THIS IMPACTS ME AS AN INDIVIDUAL?

    I am a cell within the greater body. what happens on the large scale happens to me on this small scale, similar to if I become an old man, my cells too will reflect my age. If I am with cancer aodhobillah, my cells will show it. as such, the Earth is still not raised above the lower levels of the heirarchy. I feel that I too cannot reach the higher levels unless humanity as a whole raises itself too. I feel that the impact of this, is that at the moment I am "surviving" when Allah and the Masumeen (as) want me to "thrive". the earth around me is in chaos, so I feel that I need to stop being passive, like a red blood cell, just circulating through the vessels and routes and pathways that others have defined for me, but to become like a white blood cell, independent, crucial to my community. to be defined as existing to protect the whole organism, if the earth can raise its "immunity" through myself, and those like myself, then maybe InshaAllah we can raise the planet to the next level, which might bring us one step closer to the way we were meant to live on this planet.

    CONCLUSION

    I know there are pockets of good, and individuals on a whole are generally decent, I know that we are living in a time of rapid scientific discovery and advancement and social improvement. the analogy I could use, to describe how I see the world is that of a human body which is suffering from some great disease. its immunity has been compromised, and it is not far off death. sure, there are individual examples of beauty within it, but these become meaningless if it is dying. it is still not too late to save it. I see that my part is to do as much good as I can, with the time and skills that I have. and blindly hope that others will do the same. then, InshaAllah, the total will become worth more than the sum of its parts.

    Thank you for your consideration.  

     

     

     

     

     

  12. A placeholder for the second chapter, summarising my research findings into the decline of Shi'i Intellectual thought production, which will focus on:

    - how the 'chain/sanad' method contributed to this decline,  killed off any hope of academic revival ,and dumbed down the level of scientific research within the Religious seminaries. 

    - the foremost scholar to establish this method of eliciting religious rulings and verifying narrations  (knowingly or unknowingly) - S AbulQassim alKhoei, may God bless his soul,and the people who followed his method after him.

    I want to be absolutely clear that my research focuses entirely on the methodologies used by these different currents (Akhbaris/Usoolis etc), and not the individuals who became famous as a result of it. 

     

  13. Bismillah

    Salam

    Here are some thoughts and updates about how my coloring page is coming along.

    - It had some momentum at first... I was averaging 1 finished coloring page a month. Now it's been like 5+ months and nothing... I just feel like I have little time and even littler inspiration these days. Deep down I am still passionate about the idea... but it doesn't manifest itself. 

    - I hired my niece a few months ago to help me produce more pages more quickly and offer a variety of styles. She is an artist herself, so the idea was that she can come up with sketches/ designs, send them to me, and then I turn them into a finished coloring page. She gets $5 per finished design and a % of every sale of that coloring page. She did do one for me so far, but she is very busy as well so I understand if she can't produce much. (Anyone else interested?)

    - I actually am working on a design right now. I am excited about it, I think I will like how it comes out when finished. Probably because it is based off of one of my old (and favorite) paintings. 

    - I learned that I am absolutely terrible at promoting myself. I just don't like it. I even made an Instagram because I heard that it's good for this type of stuff, but I dislike posting. I'm very shy and hate attention. Hmm... how will that work with my entrepreneurial side? 

    - I've made 8 sales in all. Every time I get an email saying I made a sale, I get so happy! Even though I literally make pennies off of every sale lol. But that's fine, I don't do this for the monies. 

    I think that's all for now. Here are the 2 coloring pages that I have completed since my last blog. 

    icecreamgirlssmall.thumb.jpg.59b2ae1e2eb225780222a9039f898ad5.jpgtreesandflowersmall.jpg.67a8de06b49bef5a60c4e3c7fb7f3e5f.jpg

    Link to shop: https://www.etsy.com/shop/TzahArt

  14. Notepad

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    Bismillah

    InshAllah I will be sharing my perspective on a few issues on this blog which I feel are of particular importance to Muslims in the West:

    • Dealing with bullying
    • Difficulties with family and society on becoming more religiously practicing
    • Towards a literate (Islamically and in non-religious areas) Muslim community
    • How a Muslim community should act in a non-Muslim society

     

    There it is, a promise of delivery, inshAllah.

     

    I will inshAllah start writing soon, after some additionaly preliminary readings.

  15. Qom

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    • The Messenger of Allah (s) was sitting one day when al-Hasan [a] came. When he (s) saw him [a], he wept and said, "Come to me, my son!" and he sat him down on his right leg.

      Then, al-Husayn [a] came. When he (s) saw him [a], he wept and said, "Come to me, my son!" and he sat him down on his left leg.

      Then, Lady Fatima [a] came. When he saw her, he wept and said, "Come to me, my daughter!" and he sat her down in front of him.

      Then, the Commander of the Faithful [a] came. When he saw him, he wept and said, "Come to me, my brother!" and he sat him down to his right side.

      So his companions said to him, "O Messenger of Allah! You did not see one of these except that you wept. What is in them that caused this?"

      The Messenger replied, "By He who raised me up as a prophet, and selected me above all of the people! I and them are the dearest creatures to Allah, and nothing on the face of the Earth is more beloved to me than them.

      As for `Ali b. Abi Talib, he is my brother and my confidant, the Master of the Order after me, the Master of my brigade in this world and the Hereafter, and the Master of my Pond and my intercession. He is the Master of every Muslim, the Imam of every believer, and the leader of every pious person. He is my deputy and my vicegerent over my family and my Nation both during my life and after my death. Love of him is love of me, hatred of him is hatred of me. By his allegiance, my Nation is given mercy, and by opposing him, the opponents were cursed. I wept when he came because I remembered my Nation's betrayal of him after me - he will be betrayed until he is unable to take my seat. Allah has made him after me, and his authority will not fall until the side of his head is struck and his beard is soaked by it [with blood] in the best month, the month of Ramadan, in which the Qur'an was revealed as guidance for the people and elucidations of guidance and a criterion.

      As for my daughter Fatima, she is the Mistress of the Women of the Worlds, from the first to the last. She is a part of me, the light of my eye, the fruit of my heart, and my spirit within me. She is a human houri. Whenever she stands at her prayer-niche before her Lord, her light illuminates for the angels of the heavens, just as the light of the stars illuminate for the people of the Earth; and Allah says to His angels, 'O My angels! Look at My female servant Fatima, the Mistress of My female servants, standing before Me. Her chest shivers out of fear of Me, and she has set her heart to worshiping Me. I bear witness to you that I have made her followers safe from the Fire.' When I saw her, I remembered what would happen to her after me. It is as if I am with her, as disgrace enters her home, and her sanctity is violated, and her right is taken away, and she is prevented from her inheritance, and her side (rib) is broken, and her fetus is miscarried as she calls, 'O Muhammada!' and she is not answered. She will call for help, but not be helped. After me, she will always be grieving, distressed, and weeping. In a moment, she will recall the cessation of revelation to her house, and in the next moment, she will recall my absence. She will be lonely when night comes to her and she does not hear my voice reciting the Qur'an in the night prayer. She will see herself become humiliated after being honoured in the days of her father. At that, Allah will give her solace through the angels, and they will call to her what they called to Mary the daughter of `Imran. They will say, 'O Fatima! Surely, Allah has chosen you, purified you, and chosen you above the women of the worlds. O Fatima! Devote yourself to your Lord, prostrate, and bow with those who bow.' Then, her pain will begin and she will become ill, so Allah will send Mary the daughter of `Imran to her, to take care of her in her illness and give her solace. At that, Fatima will say, 'O Lord! I have despised life, and I am discontented with the people of this world, so reunite me with my father.' So Allah will reunite her with me, and she will be the first to follow me from my family. She will come to me grieving, distressed, sorrowful, robbed, and killed. At that, I will say, 'May Allah curse those who oppressed her, and punish those who robbed her, and humiliate those who humiliated her, and put he who struck her side and caused her miscarriage in the Fire forever.' At that, the angels will say 'Amen.'

      As for al-Hasan, he is my son and my child. He is from me, the joy of my eye, the light of my heart, and the fruit of my heart. He is the Master of the Youth of Paradise, and the Proof of Allah upon the Nation. His order is my order, and his words are my words. Whomever follows him is of me, and whomever disobeys him is not of me. When I looked at him, I remembered the humiliation he will experience after me. His authority will remain until he is killed with poison in oppression and enmity. At that, the angels will weep over his death, and everything will weep over him, including the birds in the sky and the whales in the sea. Whomever weeps over him will not be blinded on the Day that the eyes will be blinded. Whomever grievs over him will not grieve on the Day that the hearts will grieve. Whomever visits him in his Baqi`, his feet will be firm on the Path on the Day that the feet will falter.

      As for al-Husayn, he is from me, he is my son and my child. He is the best of the creation after his brother. He is the Imam of the Muslims, the Master of the believers, the vicegerent of the Lord of the Worlds, the helper of those who seek help, the cave of those who seek refuge, the Proof of Allah upon His whole creation, the Master of the Youth of Paradise, and the Gate of Salvation of my Nation. His order is my order, his obedience is my obedience. Whomever follows him is of me, and whomever disobeys him disobeys him is not of me. When I saw him, I remembered what will happen to him after me. It is as if I am with him when he appeals for help by my sanctity and my grave but he is not helped. So I will come to him in his dream and order him to take a trip to me, and I will give him glad tidings of martyrdom. So he will go to the land of his killing and his demise, the land of suffering and calamity and killing and annihilation. A group of Muslims will support him, and they will be from the Masters of the Martyrs of my Nation on the Day of Resurrection. It is as if I am looking at him as is struck with a spear and falls off of his horse. He will then be slaughtered as an oppressed ram is slaughtered."

      Then, the Messenger of Allah (s) wept, and those around him wept, and their voices were raised. Then, he (s) stood, saying, "O Allah, I complain to You regarding what will happen to my Ahl al-Bayt after me." Then, he entered his house.

      حدثنا علي بن أحمد بن موسى الدقاق (رحمه الله)، قال: حدثنا محمد ابن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين بن
      يزيد النوفلي، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن سعيد بن جبير، عن ابن عباس، قال: إن رسول الله (صلى الله عليه وآله) كان جالسا ذات يوم إذ أقبل الحسن (عليه السلام)، فلما رآه بكى، ثم قال: إلي يا بني، فما زال يدنيه حتى أجلسه على فخذه اليمنى، ثم أقبل الحسين (عليه السلام)، فلما رآه بكى، ثم قال: إلي يا بني، فما زال يدنيه حتى أجلسه على فخذه اليسرى، ثم أقبلت فاطمة (عليها السلام)، فلما رآها بكى، ثم قال: إلى يا بنية، فأجلسها بين يديه، ثم أقبل أمير المؤمنين (عليه السلام)، فلما رآه بكى، ثم قال: إلي يا أخي، فما زال يدنيه حتى أجلسه إلى جنبه الايمن، فقال له أصحابه: يا رسول الله، ما ترى واحدا من هؤلاء إلا بكيت، أو ما فيهم من تسر برؤيته! فقال (صلى الله عليه وآله): والذي بعثني بالنبوة، واصطفاني على جميع البرية، إني وإياهم لاكرم الخلق على الله عزوجل، وما على وجه الارض نسمة أحب إلي منهم. أما علي بن أبي طالب فإنه أخي وشفيقي، وصاحب الامر بعدي، وصاحب لوائي في الدنيا والآخرة، وصاحب حوضي وشفاعتي، وهو مولى كل مسلم، وإمام كل مؤمن، وقائد كل تقي، وهو وصيي وخليفتي على أهلي وأمتي في حياتي وبعد مماتي، محبه محبي، ومبغضه مبغضي، وبولايته صارت أمتي مرحومة، وبعداوته صارت المخالفة له منها ملعونة، وإني بكيت حين أقبل لاني ذكرت غدر الامة به بعدي حتى إنه ليزال عن مقعدي، وقد جعله الله له بعدي، ثم لا يزال الامر به حتى يضرب على قرنه ضربة تخضب منها لحيته في أفضل الشهور شهر رمضان الذي أنزل فيه القرآن هدى للناس وبينات من الهدى والفرقان. وأما ابنتي فاطمة، فإنها سيدة نساء العالمين من الاولين والآخرين، وهي بضعة مني، وهو نور عيني، وهي ثمرة فؤادي، وهي روحي التي بين جنبي، وهي الحوراء الانسية، متى قامت في محرابها بين يدي ربها جل جلاله زهر (1) نورها لملائكة السماء كما يزهر نور الكواكب لاهل الارض، ويقول الله عز وجل لملائكته: يا
      ملائكتي، انظروا إلى أمتي فاطمة سيدة إمائي، قائمة بين يدي ترتعد فرائصها (1) من خيفتي، وقد أقبلت بقلبها على عبادتي، أشهدكم أني قد أمنت شيعتها من النار. وإني لما رأيتها ذكرت ما يصنع بها بعدي، كأني بها وقد دخل الذل بيتها، وانتهكت حرمتها، وغصبت حقها، ومنعت إرثها، وكسر جنبها (2)، وأسقطت جنينها، وهي تنادي: يا محمداه، فلا تجاب، وتستغيث فلا تغاث، فلا تزال بعدي محزونة مكروبة باكية، تتذكر انقطاع الوحي عن بيتها مرة، وتتذكر فراقي أخرى، وتستوحش إذا جنها الليل لفقد صوتي الذي كانت تستمع إليه إذا تهجدت بالقرآن، ثم ترى نفسها ذليلة بعد أن كانت في أيام أبيها عزيزة، فعند ذلك يؤنسها الله تعالى ذكره بالملائكة، فنادتها بما نادت به مريم بنت عمران، فتقول: يا فاطمة (إن الله اصطفاك وطهرك واصطفاك على نساء العالمين)، يا فاطمة (اقنتي لربك واسجدي واركعي مع الراكعين) (3). ثم يبتدئ بها الوجع فتمرض، فيبعث الله عز وجل إليها مريم بنت عمران، تمرضها وتؤنسها في علتها، فتقول عند ذلك: يا رب، إني قد سئمت الحياة، وتبرمت بأهل الدنيا، فألحقني بأبي. فيلحقها الله عز وجل بي، فتكون أول من يلحقني من أهل بيتي، فتقدم علي محزونة مكروبة مغمومة مغصوبة مقتولة، فأقول عند ذلك: اللهم العن من ظلمها، وعاقب من غصبها، وأذل من أذلها، وخلد في نارك من ضرب جنبها حتى ألقت ولدها، فتقول الملائكة عند ذلك: آمين. وأما الحسن فإنه ابني وولدي، ومني، وقرة عيني، وضياء قلبي، وثمرة فؤادي، وهو سيد شباب أهل الجنة، وحجة الله على الامة، أمره أمري، وقوله قولي، من تبعه فإنه مني، ومن عصاه فليس مني، وإني لما نظرت إليه تذكرت ما يجرى عليه من الذل بعدي، فلا يزال الامر به حتى يقتل بالسم ظلما وعدوانا، فعند ذلك تبكي الملائكة
      والسبع الشداد لموته، ويبكيه كل شئ حتى الطير في جو السماء، والحيتان في جوف الماء، فمن بكاه لم تعم عينه يوم تعمي العيون، ومن حزن عليه لم يحزن قلبه يوم تحزن القلوب، ومن زاره، في بقيعه ثبتت قدمه على الصراط يوم تزل فيه الاقدام. وأما الحسين فإنه مني، وهو ابني وولدي، وخير الخلق بعد أخيه، وهو إمام المسلمين، ومولى المؤمنين، وخليفة رب العالمين، وغياث المستغيثين، وكهف المستجيرين، وحجة الله على خلقه أجمعين، وهو سيد شباب أهل الجنة، وباب نجاة الامة، أمره أمري، وطاعته طاعتي، من تبعه فإنه مني، ومن عصاه فليس مني، وإني لما رأيته تذكرت ما يصنع به بعدي، كأني به وقد استجار بحرمي وقبري (1) فلا يجار، فأضمه في منامه إلى صدري، وآمره بالرحلة على دار هجرتي، وأبشره بالشهادة، فيرتحل عنها إلى أرض مقتله وموضع مصرعه أرض كرب وبلاء وقتل وفناء، تنصره عصابة من المسلمين، أولئك من سادة شهداء امتي يوم القيامة، كأني أنظر إليه وقد رمي بسهم فخر عن فرسه صريعا، ثم يذبح كما يذبح الكبش مظلوما. ثم بكى رسول الله (صلى الله عليه وآله) وبكى من حوله، وارتفعت أصواتهم بالضجيج، ثم قام (صلى الله عليه وآله): وهو يقول: اللهم إني أشكو إليك ما يلقى أهل بيتي بعدي، ثم دخل منزله (2).

      (Amali of Shaykh as-Saduq, page 174)
    • Brother, I'm actually confused. I don't wish to come across as overly critical, nor do I wish to go off topic, but you've presented a quote as the words of Rasoolallah (s), yet it's from the musannaf of Ibn Abi Shayba and it's narrated by amr ibn al-aas, an enemy of the ahlulbayt. Surely it's unwise to do this for two reasons, which are: 1) There's a big chance you're attributing words to Rasoolallah (s) which are not his, which has serious consequences. 2) You strengthen what may be a false narrative about the end times for unsuspecting Shi'a who look up to long-time posters such as yourself. These two are negated if you can find a reliable hadith which reports the same thing in our own sources, but then why didn't you quote that in the first place?
    • I totally agree. With the recent tragedies attributed to miscalculated crowd control (and else), your thoughts are the first thing that came to mind. Saudis issue haj quotas to keep the turn-out in line to avoid over populating the pilgrimage site. Yet, no quota is set on the brick and mortar circus. I see a more sinister plan at play having boxed in the site and leaving little next to zero room for expansion. They can't even manage the current flow of visitors let alone the fast growing numbers expected in the years to come. Then again, it's hardly bad planning, at least the Saudis can enjoy a fillet-o-fish from McDees and maybe a pumpkin spice Latte from Starbucks....what more do they need for a free ticket to heaven.
    •   & it is not easy, you loose your brain sometimes, with all the waswaswa... but thanks. ws
    • This youtube video was made from scenes at this year's Hajj (2017) by the Saudi Ministry of Culture and Information. It starts at the mountain and ends at the mechanical. Hajj 2017 emotional scenes
    • What an beautiful person, may Allah سُبْحَانَهُ وَ تَعَالَى make us be like him, for remembering Allah سُبْحَانَهُ وَ تَعَالَى constantly.
    • The constant trial strengthens the faith of a true believer, who learns to lean on God alone. making Islam not a seventh century Arabian phenomenon, but an expression of the nature in which we were created. Awesome ending. As imam al sadek(as) said: ''If we know what really happened in karbala we would die of grief.''  
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