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  1. 17 likes
    Salam, Almost 6 months since I joined Shiachat and it has helped me a lot, looking back now. I randomly came across this site out of nowhere when I was researching about Shia faith, and after some time I decided to join the forum. I joined the forum in order to be connected to the Shia community and learn more about our sect. I also wanted to stay away from sins and thought this site would help. I actually have more non-muslim friends, so it is very refreshing and nice to connect with like-minded Shias around the world who have similar life goals through this website. Before joining Shiachat I wouldn't really have that urge to develop my iman due to the environment I was in. Since then I have had an urge to learn more about Islam and it has really helped me to stay away from sins. The thought of sinning doesn't come now compared to before because, I don't want to be giving people advice and on the other hand be sinning. Shiachat is a community and what I got out of it is just amazing. So yeah, I would like to formally thank all the Administrators here and also the users who are making this experience. You all are part of this great cause and don't underestimate how many people's life it can change. How has Shiachat helped you?
  2. 16 likes
    Salam, Just wanted to share something interesting i found at my grandfathers house. Some pages(copies) of our family tree written by Ayatollah Borojerdi. The original is in qom which im getting next week. Also the page containing my part of the tree. The name Ali(next to the blue pencil mark) is my dad: Hopefully i can get it updated next week in qom I'll update it some more.
  3. 15 likes
    Assalam u Alaykum We are willing to sponsor any advanced member with a good track record to complete the following short online course. It is beneficial for personal development (career wise such short courses are impressive on your CV regardless of your background) as well as to the Shiachat Community. Introduction to Clinical Psychology - From University of Queensland (Australia). Verified Certificate for $99 [We will cover this cost] 7 weeks course - 1-2 hours per week. Self-Paced Advanced members of all race and religions (or no religion) are welcome. In fact, we will allocate a separate quota for our minorities if we have to ..... Members will have both options: to either keep their learning private & confidential or to reveal their account identity to 1) encourage others for future courses and 2) to be acknowledged as 'semi-specialists' of the relevant subject https://www.edx.org/course/introduction-clinical-psychology-uqx-psyc1030-3x What you'll learn Common psychological disorders including anxiety, mood disorders and Schizophrenia Treatments for psychological disorders How stress affects us and how we cope Theories about personality and intelligence What normal ageing is Members who want to help raise funds for this project are welcome.... Let me know here or in private. Members who are interested in another course on that website or similar websites .... please let us know ... Regards Abbas @Ali @magma @hameedeh @repenter @Qa'im @starlight @notme @Abu Hadi @Shaykh Patience101 @Khadim uz Zahra @Haydar Husayn @Dhulfikar @Haji 2003 @Muhammed Ali @Heavenly_Silk @Gaius I. Caesar @Hamzah313 @Cake @ShiaChat Moderator @von Lohengramm @Pearl178 @Abraram @Martyrdom @wolverine @baradar_jackson
  4. 14 likes
    Salam brothers and sisters! I grew up in a not so religious family, but my whole family identifies as Christians. My grandparents were raised baptists and raised my mom that way, but ever since i Can remember, my mom has taken me and my brothers to a Non-denominational church. We quit going to church much when i was around 9 maybe. And i just never really cared to focus on religion for a few years after that. I believed that something had to create everything, but where did that something come from? How do i worship one God, but that one God is 3 beings? I was very confused. But as the years went by, when i was about 14, i began my own research. I wanted to find the truth. I read about Christianity, i felt some of it was right, but other things didn't sit right with me. I looked into Sikhism, loved how peaceful it was, but Reincarnation is not a belief of mine. Judiasm didn't accept Jesus, and any idol worshiping or magick religion was just too weird for me to really acknowledge, even though i did do some research a few of them. So all that was left for me to really dive into was Islam, i did some research, and unlike Judiasm, Islam accepts Jesus as a prophet and follows his teachings, and there is no story about how Jesus, a man, rose from the dead. Islam didnt claim God to be 3 in 1, which always threw me off in Christianity. And the many proven miracles of the Quran. The Quran says the earth is round, we now know it is. The Quran says that there is a protective sheild in the sky, sience calls this the atmosphere. Just many, many things point towards the Quran being truthful and showing evidence through facts that were not known during the time the book was given to us by Allah. It blew my mind, i felt like i had finally found the truth but i never took the step of converting and less than a month later i was back to doing what I normally do. Not thinking about religion, until a little over a month ago, I am now 17, i would every now and then try to get into islam but i didnt have the drive for it. Until one day, i was feeling alone, weak, lost, and decided to look into Islam more. I began reading the Quran online. I felt at peace every time i read it. So I ordered a physical copy of the Quran, and just the other day i decided to convert. hamdullah! Now i read the Quran multiple times every day. I try to pray on time, but i cant some days because of school, i have been trying to make up my missed prayers though. Really my only struggle now is getting my parents and brothers to accept my conversion, changing their biased view of Islam due to the media and inshallah, hopefully helping to get them to the point of conversion as well. Allah has shown me the truth, hopefully soon my family and friends too.
  5. 14 likes
    هلك الناس أجمعون قلت: من في الشرق و من في الغرب؟ قال: فقال: إنها فتحت على الضلال All the people were destroyed. I said: whomever was in the east and the west? he said: it (the whole earth) was opened up to misguidance هلكوا إلا ثلاثة ثم لحق أبو ساسان و عمار و شتيرة و أبو عمرة فصاروا سبعة All were destroyed except three - then they were joined by Abu Sasan, Ammar, Shatira and Abu Amra, so they became seven [Ja`far al-Sadiq] Did the Sahaba Apostatize? There are narrations which indicate that all the companions were destroyed except three, these were then joined by four others, so they became seven who were saved. However, most of the scholars have understood this Halak [destruction] to be that of Dhalal [misguidance] i.e. perished in Salvific terms, not Kufr [disbelief] - which is the opposite of Islam. Who are the three? They are the pillars of the Madhhab. They are explicitly named in some of the narrations below: أبي بصير قال: قلت لأبي عبد الله عليه السلام: ارتد الناس إلا ثلاثة: أبو ذر، و سلمان، و المقداد؟ قال: فقال أبو عبد الله عليه السلام: فأين أبو ساسان، و أبو عمرة الأنصاري؟ [al-Kashshi] Abi Basir said: I said to Abi Abdillah عليه السلام: all the people turned back except for three - Abu Dhar, Salman and Miqdad? Abu Abdillah عليه السلام said: so where is Abu Sasan and Abu Amra al-Ansari?! أبي بكر الحضرمى قال: قال أبو جعفر عليه السلام: ارتد الناس إلاثلاثة نفر سلمان وأبو ذر والمقداد. قال: قلت: فعمّار؟ قال عليه السلام: قد كان جاض جيضة ثم رجع ... ثم أناب الناس بعد فكان أول من أناب أبو ساسان الانصاري وأبوعمرة وشتيرة وكانوا سبعة فلم يكن يعرف حق أمير المؤمنين عليه السلام إلاّ هؤلاء السبعة [al-Kashshi] Abi Bakr al-Hadhrami said: Abu Ja`far عليه السلام said: the people turned back except three individuals - Salman, Abu Dhar and Miqdad, I said: what about Ammar? He عليه السلام said: he wobbled a bit then he returned [to the truth] … then the people repented after that, so the first ones to return [to the truth] were Abu Sasan al-Ansari, Abu Amra, Shatira, and they became seven, none recognized the right of the commander of the faithful عليه السلام except these seven. 'then the people repented after that, so the first ones ...' This shows that it was not just these seven, rather, these were the foremost of them. علي بن أبي طالب عليهم السلام قال: خلقت الارض لبسبعة بهم ترزقون وبهم تنصرون وبهم تمطرون منهم سلمان الفارسي والمقداد وأبو ذر وعّمار وحذيفة رحمة اللّه عليهم. وكان علي عليه السلام يقول: وأنا إمامهم وهم الذين صلوا على فاطمة صلوات الله عليها [al-Ikhtisas] Ali b. Abi Talib عليه السلام said: the earth was created for seven, because of them you are given sustenance, and because of them you are assisted, and because of them is rain made to fall on you, among them are Salman al-Farsi and al-Miqdad and Abu Dhar and Ammar and Hudhayfa - may Allah have mercy on them. Ali عليه السلام used to say: and I am their Imam, and they are the ones who prayed [Salat al-Mayyit] upon Fatima صلوات الله عليها The Three had a higher status than the Four حمران قال: قلت لأبي جعفر عليه السلام: ما أقلنا لو اجتمعنا على شاة ما أفنيناها قال: فقال: ألا أخبرك بأعجب من ذلك قال: فقلت: بلى قال: المهاجرون و الأنصار ذهبوا إلا (و أشار بيده) ثلاثة [al-Kashshi] Humran said: I said to Abi Ja’far عليه السلام - how few we (the Shias) are! if we gather to eat a sheep we will not be able to finish it, he (Humran) said: so he عليه السلام said: should I not inform you of something even more bewildering? he (Humran) said: I said: yes (do so), he said: the Muhajirun and the Ansar all diverted (i.e. went astray) except for - and he gestured with his hand - three. In al-Kulayni’s variant the narration continues: قال حمران: فقلت: جعلت فداك ما حال عمار؟ قال: رحم الله عمارا أبا اليقظان بايع وقتل شهيدا، فقلت في نفسي: ما شئ أفضل من الشهادة فنظر إلي فقال: لعلك ترى أنه مثل الثلاثة أيهات أيهات Humran said: may I be made your ransom - what is the status of Ammar? He said: may Allah have mercy on Ammar Aba al-Yaqdhan, he pledged allegiance and died a martyr, I said in my heart: what thing is better than martyrdom, so he [the Imam] looked at me and said: perhaps you think that he [Ammar] is like the three [in status], how far! how far! [from truth that opinion is]. Does this mean all others became apostates? The crux is the meaning of Ridda (ردّة) in these narrations. Whether it is to be understood in a linguistic sense or the technical sense of apostasy. If the latter is taken then it means all the Sahaba became Kafir [out of Islam] for not sticking to Ali. Irtidad in the linguistic sense refers to ‘turning back from something’. It has been used with this meaning in a number of verses such as: فَلَمَّا أَن جَاء الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللّهِ مَا لاَ تَعْلَمُونَ (i) So when the caravan herald [fore-runner] came he threw it on his face so he returned to seeing, he said: did I not say to you that I know from Allah what ye do not (12:96) قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ (ii) The one who had knowledge of a part of the Book said: I will bring it to you before your glance returns back to you [i.e. you blink and open your eyes again] (27:40) مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاء (iii) Racing ahead, their heads bowed down, their glances not returning back to them [i.e. unblinking] and their hearts void (14:43) Whenever Irtidad from the Diin - ‘turning back’ from the Diin i.e. apostasy in the technical sense is meant, the Qur`an qualifies it by explicitly mentioning Diin. يَا أَيُّهَا الَّذِينَ آمَنُواْ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ (i) O you who believe, whoever turns back from his Diin from among you then Allah will bring about a people whom He loves and they love Him (5:54) وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُوْلَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ (ii) And whoever among you turns back on his Diin and dies whilst being a Kafir then those are they whose deeds have been nullified in the world and the hereafter (2:217) It is clear that the narrations about the Irtidad of the Sahaba are not qualified by Diin. To understand that meaning from it would require further proof. The Chosen Interpretation The Irtidad in the narrations should be understood [in light of other narrations] as people turning away, after the messenger of Allah صلى الله عليه وآله, from what they had made incumbent on themselves in his صلى الله عليه وآله lifetime, when they gave the Bay`a to Ali b. Abi Talib as the leader of the believers i.e. Irtidad from Wilaya not apostasy from Islam. Instead, they decided to give the Bay`a to someone else because of expediency and other reasons. This was a betrayal of epic proportions that opened up the door of misguidance and innovation in the Diin, however, they had not exited the apparent Islam, nor were all on the same level of liability for this. This interpretation is aided by the following texts: أبي جعفر عليه السلام قال: كان الناس أهل ردة بعد النبي صلى الله عليه وآله إلا ثلاثة. فقلت: ومن الثلاثة؟ فقال: المقداد بن الأسود، وأبو ذر الغفاري، وسلمان الفارسي، رحمة الله وبركاته عليهم، ثم عرَف أناسٌ بعدَ يسير. وقال: هؤلاء الذين دارت عليهم الرحا وأبوا أن يبايعوا، حتى جاؤوا بأمير المؤمنين مكرَهاً فبايع، وذلك قوله تعالى: وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا وَسَيَجْزِي اللّهُ الشَّاكِرِينَ (i) [al-Kafi] Abi Ja`far عليه السلام said: the people were the people of Ridda after the prophet صلى الله عليه وآله except three. I said: who are the three? He said: al-Miqdad b. al-Aswad, Abu Dhar al-Ghiffari and Salman al-Farsi, may Allah’s mercy and blessings be upon them, then the people came to know after a while [the truth], these [three] are those around whom the banner revolved and they refused to give Bay`a [to Abu Bakr], until when they brought the commander of the faithful عليه السلام by coercion and he gave the pledge of allegiance, and that is His words the Elevated - “Muhammad is not but a messenger, messengers have come and gone before him, if he dies or is killed, will you turn back on your heels, and whoever turns back on his heels then he will not harm Allah a thing and Allah will recompense those who are grateful” (3:144). The narration indicates that the uniqueness of the three was that they did not give the Bay`a to the usurper because of knowing the true status of Ali, it was only when Ali was forced to give the Bay`a, and he did [for the Masliha which Allah willed], that the three also agreed to do it. The meaning of 'then the people came to know after a while ...' is that some people recognized their fault, and acknowledged that the commander of the faithful was the most rightful person to assume leadership. That all the others apart from the three were paralyzed by fear is shown in the narration below: أبي جعفر عليه السلام قال: جاء المهاجرون والأنصار وغيرهم بعد ذلك إلى علي عليه السلام فقالوا له: أنت والله أمير المؤمنين وأنت والله أحق الناس وأولاهم بالنبي عليه السلام هلم يدك نبايعك فوالله لنموتن قدامك! فقال علي عليه السلام: ان كنتم صادقين فاغدوا غدا علي محلقين فحلق علي عليه السلام وحلق سلمان وحلق مقداد وحلق أبو ذر ولم يحلق غيرهم؛ ثم انصرفوا فجاؤوا مرة أخرى بعد ذلك، فقالوا له أنت والله أمير المؤمنين وأنت أحق الناس وأولاهم بالنبي عليه السلام عليه السلام هلم يدك نبايعك فحلفوا فقال: إن كنتم صادقين فاغدوا علي محلقين فما حلق إلا هؤلاء الثلاثة قلت: فما كان فيهم عمار؟ فقال: لا؛ قلت: فعمار من أهل الردة؟ فقال: إنّ عمارا قد قاتل مع علي عليه السلام بعد ذلك (ii) [al-Kashshi] Abi Ja`far عليه السلام said: the Muhajirun and Ansar and others came after that [the coup at Saqifa] to Ali عليه السلام and said to him: you are by Allah the commander of the faithful, and you are by Allah the most rightful person and closest to the prophet, put forth your hand so that we can pledge allegiance to you, for by Allah we are going to die in front of you [in your defense], Ali said: if you are truthful then come to me tomorrow having shaved your head [which would visually identify the ‘rebels’ to the authorities], so Ali shaved, so did Salman, Miqdad and Abu Dhar, and no one else did, then they came a second time after the first and said: you are by Allah the most rightful person and closest to the prophet, put forth your hand so that we can pledge allegiance to you, and they swore an oath, he said: come to me tomorrow having shaved your head if you are truthful, so no one shaved except three. I said: Ammar was not among them? He said: No, I said: Ammar is from the people of Ridda? He said: Ammar fought together with Ali after that. This reaffirms that the uniqueness of the three is related to them not giving in and remaining with Ali to the end as far as his right is concerned. Note also how Ammar is not included among the Ahl al-Ridda, even in a historical sense, because of his later support for Ali. In fact, one of the reasons behind Ali accepting to give Bay`a after his show of dissent was so that the masses do not renounce the faith totally. Recall that the Islamic polity was still unstable and there were a lot of Arab tribes whose allegiance had been personally to the prophet and not the Diin per se, the Jahiliyya was not far from their psyche. أبي جعفر عليه السلام قال: إن الناس لما صنعوا ما صنعوا إذ بايعوا أبا بكر لم يمنع أمير المؤمنين عليه السلام من أن يدعو إلى نفسه إلا نظرا للناس و تخوفا عليهم أن يرتدوا عن الاسلام فيعبدوا الاوثان ولا يشهدوا أن لا إله إلا الله وأن محمدا رسول الله صلى الله عليه وآله وكان الاحب إليه أن يقرهم على ما صنعوا من أن يرتدوا عن جميع الاسلام وإنما هلك الذين ركبوا ما ركبوا فأما من لم يصنع ذلك ودخل فيما دخل فيه الناس على غير علم ولا عداوة لامير المؤمنين عليه السلام فإن ذلك لا يكفره ولا يخرجه من الاسلام ولذلك كتم علي عليه السلام أمره وبايع مكرها حيث لم يجد أعوانا (iii) [al-Kafi] Abu Ja'farعليه السلام said: When the people did what they did - when they gave allegiance to Abu Bakr, nothing prevented the commander of the faithful عليه السلام from calling to himself (i.e. gather support to rival them publicly) except his fear for the people - that they would apostate from Islam, and begin worshiping the idols anew, and reject witnessing that there is no God but Allah, and that Muhammad is his messenger; and it was more beloved to him to acquiesce to what they had done rather than them apostatizing from the whole of Islam. Verily, those who clambered upon this (opposing Ali for rulership) have been destroyed. As for the one who did not contribute anything to that (opposing Ali for rulership) and entered into what the people entered into without knowledge (about his status) nor enmity towards him then this act of his does not make him a disbeliever, and it does not remove him from Islam, and this is why Ali kept quiet about his matter (status), and gave allegiance while displeased, when he could not find any supporters. The narration makes it clear that had the Imam fought for his leadership i.e. a civil war it would cause irreparable damage, this is because of the tenuous position that Islam had, even the outward Islam (the Islam of the Shahadatyn) would have been wiped out. There were a lot of external and internal enemies waiting for this infighting to make sure that the whole foundation of Islam crumbles. Conclusion The Umma became, for the most part, misguided after their prophet. This is something that had also happened to the communities of past prophets. But this misguidance should not be understood to have taken all of them out of Islam as a whole, rather, by ignoring a central commandment of the prophet they have done a great sin which struck a blow to the pristine Islam. Furthermore, the protagonists differ relative to their role in the fiasco. Some were quite unaware of the whole thing and lacked full knowledge of the Haqq of Ali and his Ma`rifa, this could be because they were blind to the order of the prophet (total ignorance); had some doubts; did not have the ability to influence the outcome because of some constraints [swept away by the wave of events]; or because they showed cowardice and faltered in coming to Ali’s aid. Others later acknowledged their mistake and made up for it in the following years. All these in their different categories can be said to be the majority. Their fate in the next world of “realities” is left to Allah On the other hand, there were those who administered the whole thing. They had full knowledge of what the prophet had ordered them and what the divine commandment required them to do. They also knew the position of Ali. Despite this, they fought against this explicitly. These are those who should be treated as apparent Muslims in the daily life in this world [according to most scholars]. This is, after all, how Ali himself treated them, praying in their mosques, visiting them in sickness, helping them out when they faced challenges, eating with them etc. part of which is Taqiyya and safeguarding the greater principles of Islam, but they are undoubtedly people of the fire in the next world. Note that this interpretation is dependent on the position of differentiating between the Dharuriyat of the Diin and that of the Madhhab and considering the Shahdatayn alone to be enough in making someone a Muslim [unless taken out for some other reason]. Whilst this is a popular position among scholars today, it has had its detractors among the scholars of the past, one of them being someone like Shaykh Yusuf al-Bahrani, who considered the rejectors of the Wilaya as Kafirs with the fullest implication this has [even in this world].
  6. 13 likes
    Let's pretend that all 77million iranians are adults. 1.4% is approximately 108000 people. Now let's pretend we deduct the children and elderly and perhaps those who don't care. Say 1/3 of the population we calculated; which is about 33000. You do realize that Mosallah in Tehran alone has around that number, maybe more each friday right? So take Mosallah, all the mosques in Tehran, + all the cities + all the mosques in those cities. Long story short, that number is garbage. This is just the courtyard of mosallah: Notice how far outside it goes:
  7. 13 likes
    Everybody send congrats to your new mod! @Shaykh Patience101 Also, we thank him for all his work in the Dev Team!
  8. 12 likes
    To list a few problems: (1) He's appeasing right-wing individuals and networks who make a career off of inciting the fear of Muslims. Notice how much he generalizes, painting the whole Muslim community as extreme, backwards, and hateful people. (2) He's claiming that the Muslim diaspora is planning on establishing a caliphate in Australia without providing evidence. (3) He claimed that the Muslims wanted to bribe him 3 million dollars without providing evidence. (4) He claims to have religious credentials, when it appears that he was kicked out of Qum for poor academic initiative and bad behaviour. He then went to Iraq for 2 years, which makes him, at best, a junior seminary student. It is true that he received his turban from Sayyid Shirazi, but it is known that Sayyid Shirazi gives a turban to any seminary student who asks for one, as a way to encourage them to stick to good morals. However, outside of the seminaries, the turban is a status symbol, and he has been using it to justify calling himself "Imam" and "shaykh". He boosts himself by making a laughable claim to be a descendant of Noah. He heads two "hawzas", one in Australia and one in Indonesia, when his own credentials are questionable at best. (5) He has very questionable funding sources: how is it that he's able to travel all over the world, meet politicians and scholars, run two schools, run a TV channel in Indonesia, and appear on television, all in the last two years? Who is pulling the strings? He doesn't come from a rich family, and scholars much more qualified than him struggle to make ends meet in the West. (6) He began his "career" by making incendiary and ghuluwi comments (like Ali = Allah) without explanation, and insulting scholars and Sunnis. Just go through this thread and you'll find plenty of examples from the last three years. (7) He's not considered a "fake" for any of the reasons he lists, and when he says things like "I am considered a fake because I oppose terrorism", it implies that the Muslim community does not oppose terrorism. In short, he throws the whole community under the bus to exonerate himself. (8) "All departed Australian soldiers are martyrs in the eyes of God and in heaven" - what makes him think that all non-Muslim occupiers killed in Muslim countries are in heaven? Iman is a prerequisite to shahada, and only Allah knows who is in heaven. (9) "I reject Sharia Law" - he knows full well that the shari`a includes praying and avoiding pork, but he uses broad terms like "Sharia Law" because his non-Muslim audience is under the impression that Sharia Law is just chopping heads and stoning women. Instead of clarifying what the shari`a is and defending it, he juxtaposes "Sharia Law" with "Australian Law", as though the two are irreconcilable, when Muslims can follow the shari`a whilst being law-abiding Australian citizens. (10) "Religion was sent to serve humanity, and humanity was not sent to serve the religion" - we don't serve the religion, we serve Allah, and that is why we were created (51:56) (11) "I don't charge $1,500 for a marriage contract" who does? And more importantly, where does his money come from if he does all of his services ("everything") for free? (12) "I have left certain Muslim practices and self-harming rituals" - he is referring to tatbeer. If he thinks he is Western, Australian first, and progressive, then maybe he should condemn tatbeer, but of course he wouldn't, because that would go against his marja`. (13) "Marriage of underaged children is the encouraged norm in Muslim society". In Australia, the age of consent is 16, and the age of marriage is 18. I've never heard of any Muslim in the West marrying under the age of consent, how is this the norm? Secondly, it is not Islamically wrong to sign a nikah with a 16 year old, and he will need to justify his claim if he would like to be considered an "Imam" or "shaykh". If you can have a girlfriend at that age, why not an Islamic marriage? Again, he is just peddling the Western impression that Muslims are pedophiles for his own gain. (14) "I reject the idea of genital mutilation" - technically this would include male circumcision, which is mandatory in Islam. Even if he is talking about FGM, Islam has always been against the removal of the clitoris. What is practiced in some cultures is a hoodectomy at most, which we have hadiths about, and as a shaykh he has a responsibility to justify his position. Again, he is peddling the highly exaggerated impression that Muslims are cutting female genitals. (15) "I would like to reform the religion from within" - this man has no epistemology. How can you do taqleed and claim to be a reformist? Why is he arbitrarily accepting parts of secular culture and parts of Islamic law, and mixing them together? (16) "I use the brain the God gave me, something frowned upon by most clergymen" - this is absolutely wrong and it taints most of our scholars as brainless robots. (17) He suggested that it should be illegal to have a copy of Bukhari because it doesn't suit Western standards. By this same logic, the Bible should be banned too, along with our hadith books. Since when has censorship helped anyone? (18) Anyone else remember that video where he was in front of Imam Husayn's shrine, and he swore to have never had Twitter or Facebook? Then people proved that those were his accounts, and he took the video down after he was exposed. This man is a classic conman and fraud.
  9. 11 likes
    I have collected these hadiths as a short gift to you all on the auspicious occasion of the birth of Imam Muhammad al-Jawad (as). His youth A man said to Imam ar-Rida, "We used to ask you before Allah bestowed upon you Abu Ja`far the Second, and you would say, 'Allah will bestow upon me a boy', and Allah has bestowed him upon you. Our eyes have acknowledged him. May Allah spare us from seeing your day – but if that were to occur, to whom will it (the Imamate) go?" So the Imam pointed to Abu Ja`far the Second (Imam al-Jawad) while he was in front of him. The man said, "This three-year-old son?!" So the Imam said, "That would be of no harm to him, as Jesus [a] rose with authority when he was a three-year-old son." محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن صفوان بن يحيى قال: قلت للرضا عليه السلام: قد كنا نسألك قبل أن يهب الله لك أبا جعفر عليه السلام فكنت تقول: يهب الله لي غلاما، فقد وهب الله لك فقر عيوننا، فلا أرانا الله يومك، فإن كان كون فإلى من؟ فأشار بيده إلى أبي جعفر عليه السلام وهو قائم بين يديه، فقلت: جعلت فداك هذا ابن ثلاث سنين!؟ قال، وما يضره من ذلك شئ، قد قام عيسى عليه السلام بالحجة وهو ابن ثلاث سنين. (al-Kafi, Volume 1, hadith 986) Imam ar-Rida [a] presented his son Imam al-Jawad [a], "This is Abu Ja`far, who I have sat in my seat to assume my position. We are the Ahl al-Bayt, the young from us inherit from the elder from us, step by step. محمد بن يحيى، عن أحمد بن محمد، عن معمر بن خلاد قال: سمعت الرضا عليه السلام وذكر شيئا فقال: ما حاجتكم إلى ذلك، هذا أبو جعفر قد أجلسته مجلسي وصيرته مكاني وقال: إنا أهل بيت يتوارث أصاغرنا عن أكابرنا القذة بالقذة. (al-Kafi, Volume 1, hadith 824) A man came to Imam Muhammad al-Jawad [a] and said, "They are talking about your age." The Imam replied, "Allah revealed to David that he would cause Solomon to succeed him, even though he was a shepherd boy. The worshipers and scholars from the Children of Israel doubted that, so Allah revealed to David, 'Take the staff of the doubters and the staff of Solomon, put them in a house, and seal them up. In the next day, if it (Solomon's staff) grows leaves and fruits, then he is the vicegerent.' So David [a] informed them, but they said, '[No need for that], we are pleased and we submit.'" 12 - في أصول الكافي محمد بن يحيى عن أحمد بن محمد عن علي بن سيف عن بعض أصحابنا عن أبي جعفر الثاني عليه السلام قال قلت له: انهم يقولون في حداثة سنك؟فقال: ان الله تعالى أوحى إلى داود ان يستخلف سليمان وهو صبي يرعى الغنم، فأنكر ذلك عباد بني إسرائيل وعلماؤهم فأوحى الله إلى داود: ان خذ عصى المتكلمين وعصى سليمان و اجعلها في بيت، واختم عليهما بخواتيم القوم فإذا كان من الغد فمن كانت عصاه قد أورقت وأثمرت فهو الخليفة، فأخبرهم داود عليه السلام فقالوا: قد رضينا وسلمنا. (al-Kafi) A community from the remote people of the Shi`a asked for permission to meet Imam Muhammad at-Taqi [a]. He granted them permission, and so they entered. They asked him thirty thousand questions in one sitting, and he [a] answered them all when he was ten years old. علي بن إبراهيم، عن أبيه قال: أستأذن على أبي جعفر عليه السلام قوم من أهل النواحي من الشيعة، فأذن لهم فدخلوا فسألوه في مجلس واحد عن ثلاثين ألف مسألة فأجاب عليه السلام وله عشر سنين. (al-Kafi, Volume 1, hadith 1304) A man said to Imam al-Jawad [a], "Some of your opponents claim that the Caliph al-Ma’mun named your father 'ar-Rida' (the Accepted One) because he wanted him to be his crown prince." The Imam [a] replied, "No, by Allah, they are liars. Allah named him ar-Rida because he was accepted by Allah in His Heavens, and he was accepted by His Prophet (s) and the Imams [a] that followed the Prophet on His Earth." The man asked, "Were not your father and grandfathers all accepted by Allah, the Prophet, and the Imams?" The Imam replied, "Of course." The man asked, "Why then was only your father called ar-Rida and they were not?" The Imam said, "That is because his friends, his followers, and his opponents all accepted him, while this was never the case for my forefathers. Therefore, he is the only one who is called ar-Rida." 1 - حَدَّثَنا أَبي وَمُحَمَّدُ بْنِ مُوسَى بْنِ المُتَوَكِّل؛ وَمُحَمَّدُ بْنِ عَلِيِّ ماجِيلَوَيْه؛ وَأحْمَدُ بْنِ على بن إِبْراهيمَ بْنِ هاشِم؛ وَالحُسَيْنُ بْنُ إِبْراهيم ناتانَةَ؛ وَأَحْمَدُ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيُّ؛ وَالحُسَيْنُ بْنِ إِبْراهيمَ بْنِ هشام المُكَتَّبُ؛ وَعَلِيُّ بْنِ عَبْدِاللَّهِ الْوَرَّاقُ - رَضِيَ اللَّهُ عَنْهُمْ جَمِيعاً - قالُوا: حَدَّثَنا عَلِيُّ بْنُ إِبراهيمَ بْنِ هاشِم، عَنْ أَبيهِ، عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ قالَ: قُلتُ لأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ مُوسَى عَلَيْهِمُ السَّلاَمُ: إِنَّ قَوْماً مِنْ مُخالِفِيكُمْ يَزْعُمُونَ أَنَّ أَباكَ إِنَّما سَمَّاهُ الْمَأمُون الرِّضا عَلَيْهِ السَّلامُ لَمّا رَضِيَهُ لِوِلايَةِ عَهْدِهِ فَقالَ: كَذَبُوا وَاللَّهِ وَفَجَرُوا، بَلِ اللَّهُ تَبارَكَ وَتَعالى سَمَّاهُ الرِّضا عَلَيْهِ السَّلامُ ، لأَنَّهُ كانَ رضىِ لِلَّهِ عَزَّ وَجَلَّ فِي سَمائِهِ، وَرَضِىَ لِرَسُولِهِ وَالأَئِمَّةِ مِنْ بَعْدِهِ - صَلَواتُ اللَّه عَلَيْهِم - فِي أَرْضِهِ، قالَ فَقُلْتُ لَهُ: أَلَمْ يَكُنْ كُلُّ واحِدٍ مِنْ آبائِكَ الماضِينَ عَلَيْهِمُ السَّلاَمُ رَضِىَ لِلَّهِ تَعالى وَلِرَسُولِهِ وَالأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ فَقالَ: بَلى، فَقُلْتُ: فَلِمَ سُمِّيَ أَبُوكَ مِنْ بَيْنِهِم الرِّضا عَلَيْهِ السَّلامُ ؟ قالَ: لأَنَّهُ رَضِيَ بِهِ الُْمخالِفُونَ مِنْ أَعْدائِهِ كَما رَضِيَ بِهِ الْمُوافِقُونَ مِنْ أَوْلِيائِهِ وَلَمْ يَكُنْ ذلِكَ لأَحَدٍ مِنْ آبائِهِ عَلَيْهِمُ السَّلاَمُ، فَلِذلِكَ سُمِّيَ مِنْ بَيْنِهِمُ عَلَيْهِمُ السَّلاَمُ الرِّضا. (`Uyoon Akhbar ar-Rida) Tawheed A man asked Imam al-Jawad [a] about monotheism. The man said, "I imagine something [of God's nature]." The Imam replied, "Yes, He is beyond comprehension and spacial limitation. He is contrary to whatever comes to your mind. Nothing resembles Him, and the imagination cannot reach Him. How can the imagination reach Him if He is contrary to whatever is perceived of Him and whatever is imagined of Him in the mind? The only thing that can be perceived [about Him] is that He is incomprehensible and not limited to space." حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عيسى بن عبيد، عن عبد الرحمن بن أبي نجران قال: سألت أبا جعفر الثاني عليه السلام عن التوحيد، فقلت: أتوهم شيئا(2) فقال: نعم غير معقول ولا محدود، فما وقع وهمك عليه من شئ فهو خلافه، لا يشبهه شئ، ولا تدركه الأوهام كيف تدركه الأوهام وهو خلاف ما يعقل وخلاف ما يتصور في الأوهام، إنما يتوهم شئ غير معقول ولا (Kitab al-Tawheed by Shaykh Saduq) A man asked Imam al-Jawad [a] about monotheism, saying, "Can I think of Him as a thing?" The Imam replied, "Yes, but a thing that is not understood and not defined within limits. Whatever subject dwells out of your imagination regarding Him is different from Him. No thing resembles Him, and imaginations cannot attain Him. How could imaginations attain Him when He is different from what can be understood, and different from what is perceived in one’s thoughts? He can be thought of a thing that is not understood and not defined." محمد بن يعقوب، عن علي بن إبراهيم، عن محمد بن عيسى، عن عبد الرحمن ابن أبي نجران قال: سألت أبا جعفر عليه السلام عن التوحيد فقلت: أتوهم شيئا؟ فقال: نعم، غير معقول ولا محدود، فما وقع وهمك عليه من شئ فهو خلافه، لا يشبهه شئ ولا تدركه الاوهام، كيف تدركه الاوهام وهو خلاف ما يعقل، وخلاف ما يتصور في الاوهام؟! إنما يتوهم شئ غير معقول ولا محدود. (al-Kafi, Volume 1, hadith 217) A prayer from Imam al-Jawad [a], "O Allah! Send Your blessings upon Muhammad and his Family, and strengthen the weakness of the faithful ones to You by love, our followers by obedience, our followers by faith and action, the ones who are loyal to us by having grief over us, and who love mentioning us when they gather. Fortify their basis, strengthen their religion that You have accepted for them, perfect Your blessing upon them, save them and purify them, enrich their poverty and cure their illness. Safeguard what You have granted them of pureness by having wilaya to Your saints, and disassociating from Your enemies, for You are the All-Hearing, the All-Answering." اللهم صل على محمد وآل محمد ، وقو ضعف المخلصين لك بالمحبة . المشايعين لنا بالموالات ، المتبعين لنا بالتصديق والعمل ، المؤازرين لنا بالمواساة فينا ، المحيين ذكرنا عند اجتماعهم ، وشدد اللهم ركنهم وسدد لهم اللهم دينهم الذي ارتضيته لهم ، وأتمم عليهم نعمتك ، وخلصهم واستخلصهم ، وسد اللهم فقرهم ، والمم اللهم شعث فاقتهم ، واغفر اللهم ذنوبهم وخطاياهم ، ولاتزغ قلوبهم بعد إذ هديتهم ولاتخلهم أي رب بمعصيتهم ، واحفظ لهم مامنحتهم به من الطهارة بولاية أولياءك ، والبراءة من أعدائك ، إنك سميع مجيب (Bihar al-Anwar, Volume 82, page 226) His miracles A man was with Imam ar-Rida [a] in Mecca, and he said to the Imam, "I want to travel to Medina, so write a letter for me to [your son] Imam Muhammad al-Jawad [a]." The Imam smiled, and he wrote the letter. As the man arrived in Medina, he became blind. The servant of Imam al-Jawad [a] came out to him, carrying the Imam in a cradle. I gave him the letter, so the Imam [a] said to the servant, "Open it and unfold it", so he opened it and unfolded it in front of him. The Imam looked into it, and then said to the man, "How is your sight?" The man said, "O son of the Messenger of Allah (s), my vision is gone, as you see." So Imam al-Jawad [a] stretched out his hand and wiped the man's eyes, and his vision returned to him in a better condition than before. The man kissed his hand and foot, and left him, being able to see. عن محمد بن ميمون أنه كان مع الرضا عليه السلام بمكة قبل خروجه إلى خراسان قال قلت له : إني اريد أن أتقدم إلى المدينة فاكتب معي كتابا إلى أبي جعفر عليه السلام فتبسم وكتب وصرت إلى المدينة ، وقد كان ذهب بصري فأخرج الخادم أبا جعفر عليه السلام إلينا فحمله في المهد فناولته الكتاب فقال لموفق الخادم : فضه وانشره ففضه ونشره بين يديه ، فنظرفيه ، ثم قال لي : يا محمد ما حال بصرك ؟ قلت : يا ابن رسول الله صلى الله عليه وآله اعتلت عيناي فذهب بصري كماترى ، قال : فمديده فمسح بها على عيني فعاد إلي بصري كأصلح ماكان ، فقبلت يده ورجله وانصر فت من عنده ، و أنا بصير ( 3 ) . (al-Kharaij wal Jaraih) A man came to Imam Muhammad al-Jawad [a] and said, "O son of the Messenger of Allah! My father has died, and he had money, but I cannot find his money, and I have a large family. I am from your servants, so help me." So the Imam replied, "When you finish your final `Isha', send blessings upon Muhammad and the Family of Muhammad, and your father will meet you in your sleep. He will inform you about the money." So the man did that, and he saw his father in his sleep, saying "O my son! My money is in such-and-such place." So the man went and found the money, and he informed the Imam about it. He said to the Imam, "Praise be to Allah who ennobled you and distinguished you." قال أبوهاشم جاء رجل إلى محمد بن علي بن موسى عليهم السلام فقال : ياابن رسول الله إن أبي مات وكان له مال ولست أقف على ماله ، ولي عيال كثيرون وأنا من مواليكم فأغثني فقال أبوجعفر عليه السلام : إذا صليت العشاء الاخرة فصل على محمد وآل محمد فان أباك يأتيك في النوم ، ويخبرك بأمر المال . ففعل الرجل ذلك فرأى أباه في النوم فقال : يا بني مالي في موضع كذا فخذه واذهب إلى ابن رسول الله صلى الله عليه وآله فأخبره أني دللتك على المال ، فذهب الرجل فأخذ المال وأخبر الامام بأمر المال ، وقال : الحمدلله الذي أكرمك واصطفاك (al-Khara'ij wal Jara'ih) His generosity Imam ar-Rida [a] wrote to his son Imam al-Jawad [a], "O Abu Ja`far! I have heard that when you mount your horse and want to go out, the servants take you out of the small door so that no one can benefit from your presence. I want you to use only the large door, and carry bags of coins so that you can give some to anyone who asks you for anything. If any of your relatives asks you for help, give them no less than fifty dinars. You can decide for yourself if you want to give more. If any of your aunt's daughters ask you for help, give them no less than twenty-five dinars. You can decide for yourself if you want to give more. I want you to be raised in rank by God. Give in charity and do not fear becoming poor." حَدَّثَنا أَبي وَمُحَمَّدِ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ ما قالا: حَدَّثَنا مُحَمَّدِ بْنِ يَحْيَى العَطّار، عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ قالَ: قَرَأْتُ كِتَابَ أَبِي الْحَسَنِ الرِّضَا عَلَيْهِ السَّلامُ إِلَى أَبِي جَعْفَرٍ عَلَيْهِ السَّلامُ يَا أَبَا جَعْفَرٍ بَلَغَنِي أَنَّ الْمَوَالِيَ إِذَا رَكِبْتَ أَخْرَجُوكَ مِنَ الْبَابِ الصَّغِيرِ وَإِنَّمَا ذَلِكَ مِنْ بُخْلٍ لَهُمْ لِئَلا يَنَالَ مِنْكَ أَحَدٌ خَيْراً فَأَسْأَلُكَ بِحَقِّي عَلَيْكَ لا يَكُنْ مَدْخَلُكَ وَمَخْرَجُكَ إِلا مِنَ الْبَابِ الْكَبِيرِ وَإِذَا رَكِبْتَ فَلْيَكُنْ مَعَكَ ذَهَبٌ وَفِضَّةٌ ثُمَّ لا يَسْأَلُكَ أَحَدٌ إِلا أَعْطَيْتَهُ مَنْ سَأَلَكَ مِنْ عُمُومَتِكَ أَنْ تَبَرَّهُ فَلا تُعْطِهِ أَقَلَّ مِنْ خَمْسِينَ دِينَاراً وَالْكَثِيرُ إِلَيْكَ وَمَنْ سَأَلَكَ مِنْ عَمَّاتِكَ فَلا تُعْطِهَا أَقَلَّ مِنْ خَمْسَةٍ وَعِشْرِينَ دِينَاراً وَالْكَثِيرُ إِلَيْكَ إِنِّي إِنَّمَا أُرِيدُ أَنْ يَرْفَعَكَ اللَّهُ فَأَنْفِقْ وَلا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْتَاراً. (`Uyoon Akhbar ar-Rida) A man wrote to Imam Muhammad al-Jawad [a], saying, "My father is a hater of Ahl al-Bayt, and his opinions are vicious. I have received harsh intensity from him. May I be your sacrifice - I ask you to pray for me. May I be your sacrifice - should I expose him or be gentle with him?" So Imam al-Jawad replied, "I have understood what you have written and what you have mentioned regarding your father. I will not stop praying for you, God-willingly. Kindness is better for you than exposition. With hardship there is ease. Be patient, for the best outcome is for the God-conscious. May Allah make you steadfast upon the wilaya of those you have devoted yourself to. Us and you are in the trust of Allah, which is never lost." So Allah entered kindness into the heart of the man's father, until he would never differ with him in anything. الشيخ المفيد في أماليه: عن أحمد بن محمد بن الحسن بن الوليد، عن أبيه، عن محمد بن الحسن الصفار، عن العباس بن معروف، عن علي بن مهزيار، عن بكر بن صالح قال: كتب صهر لي إلى أبي جعفر الثاني (عليه السلام): إن أبي ناصب خبيث الرأي، وقد لقيت منه شدة وجهدا، فرأيك - جعلت فداك - في الدعاء لي، وما ترى - جعلت فداك - افترى أن أكاشفه أم أداريه؟ فكتب (عليه السلام): " قد فهمت كتابك وما ذكرت من أمر أبيك، ولست أدع الدعاء لك إن شاء الله، والمداراة خير لك من المكاشفة، ومع العسر يسر، فاصبر إن العاقبة للمتقين، ثبتك الله على ولاية من توليت، نحن وأنتم في وديعة الله الذي (1) لا تضيع ودائعه " قال بكر: فعطف الله بقلب أبيه: حتى صار لا يخالفه في شئ. (Shaykh Mufid's Amali) Imam Muhammad al-Jawad [a] said, “Modesty is the ornament of poverty, thanksgiving is the ornament of affluence and wealth. Patience and endurance are the ornaments of calamities and distress. Humility is the ornament of lineage, and eloquence is the ornament of speech. Committing to memory is the ornament of [hadith] narration, and bowing the shoulders is the ornament of knowledge. Decency and good comportment is the ornament of the intellect, and a smiling face is the ornament of munificence and generosity. Not boasting of doing favors is the ornament of good deeds, and humility is the ornament of service. Spending less is the ornament of contentment, and abandoning the meaningless and unnecessary things is the ornament of abstention and fear of God.” العفاف زينة الفقر، والشكر زينة الغنى، والصّبر زينة البلاء والتواضع زينة الحسب، والفصاحة زينة الكلام، والحفظ زينة الرواية، وخفض الجناح زينة العلم، وحسن الأدب زينة العقل، وبسط الوجه زينة الكرم، وترك المنّ زينة المعروف، والخشوع زينة الصلاة، وترك ما لا يعني زينة الورع (Kashf al-Ghummah fī Ma‘rifat al-A’immah Volume 3, p. 139) Marriage Imam Muhammad al-Jawad said, quoting the Holy Prophet (s), “If someone comes to you and you are satisfied with his manners and religion, marry him. Surely, if you do not do that, there will be sedition (fitna) in the Earth and much corruption.” فَإِنَّ رَسُولَ اللَّهِ ص قَالَ إِذَا جَاءَكُمْ مَنْ تَرْضَوْنَ خُلُقَهُ وَ دِينَهُ فَزَوِّجُوهُ إِنَّكُمْ إِلَّا تَفْعَلُوا ذَلِكَ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسَادٌ كَبِيرٌ (Tahdheeb al-Ahkam) Quran Imam Muhammad al-Jawad [a] said, "Whoever reads Surat al-Qadr ten times after `Asr Prayer, the likeness of the deeds of all creation will be given to him." وعن محمد بن علي بن محمد اليزدابادي قال : حدثنا احمد بن محمد بن يحيى العطار ، عن ابيه ، عن احمد بن محمد بن عيسى ، عن الحسن بن العباس بن الحريش الرازي ، عن ابي جعفر محمد بن علي بن موسى بن جعفر ( عليهم السلام ) ، قال : « من قرأ ( إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ ) بعد صلاة العصر عشر مرات ، مرت له على مثال اعمال الخلائق (Mustadrak al-Wasa'il) A man wrote to Imam al-Jawad [a], saying, "Teach me something that, if I were to say it, I would be with you in this world and the Hereafter." The Imam replied, saying, "Increase your recitation of Surat al-Qadr, and make your lips moist with the seeking of repentance." وعن أبيه، عن سعد بن عبدالله، عن الهيثم بن أبي مسروق النهدي، عن إسماعيل بن سهل قال: كتبت إلى أبي جعفر الثاني (عليه السلام): علمني شيئا إذا أنا قلته كنت معكم في الدنيا والآخرة، فقال فكتب بخطه أعرفه: أكثر من تلاوة إنا أنزلناه، ورطب شفتيك بالاستغفار. (Thawab al-A`mal) Fasting Imam al-Jawad [a] has said, "There is a night in Rajab which is better for people than all of that which the Sun shines upon, and it is the eve of the 27th. The Messenger of Allah صلى الله عليه وآله was made a Prophet in its morning. Whoever from our Shi`a performs the a`māl in it – may Allah render you fit [for it] – has the like of the reward of `amal of 60 years." عن أبي جعفر الثاني عليه السلام قال : قال : ان في رجب ليلة هي خير للناس مما طلعت عليه الشمس وهي ليلة سبع وعشرين منه ، نبئ رسول الله صلى الله عليه وآله في صبيحتها ، وان للعامل فيها اصلحك الله من شيعتنا مثل اجر عمل ستين سنة (Sayyid `Alī b. Ṭāwūs’ Iqbāl al-A`māl) Nabi al-Ummi A man asked Imam Muhammad al-Jawad [a], "O son of Messenger of Allah, why was the Prophet called Ummi?" The Imam replied, "What do the people say?" The man said, "They claim that he was called Ummi because he was illiterate." The Imam said, "They have lied. Allah says in His Book, 'It is He who sent among the Ummis a Messenger from among themselves to recite His verses to them, to purify them, to teach them the Book, and to teach them wisdom.' (62:2) How would he teach what he himself could not do? By Allah, the Messenger of Allah could read and write in 73 languages. He was called Ummi because he was from Mecca. Mecca is the Mother Town (Umm al-Qura), and this is why Allah said, '... so that you may warn the Mother Town and whoever is round about it.' (42:7)" أبى رحمه الله قال حدثنا سعد بن عبد الله عن أحمد بن محمد بن عيسى عن ابن عبد الله محمد بن خالد البرقي عن جعفر بن محمد الصوفي قال: سألت أبا جعفر محمد بن علي الرضا عليهما السلام فقلت يا بن رسول الله لم سمي النبي الأمي؟ فقال: ما يقول الناس قلت يزعمون أنه إنما سمى الأمي لأنه لم يحسن ان يكتب فقال " ع " كذبوا عليهم لعنة الله انى ذلك والله يقول في محكم كتابه (وهو الذي بعث في الأميين رسولا منهم يتلو عليهم آياته ويزكيهم ويعلمهم الكتاب والحكمة) فكيف كان يعلمهم مالا يحسن والله لقد كان رسول الله صلى الله عليه وآله يقرء ويكتب باثنتين وسبعين أو قال بثلاثة وسبعين لسانا وإنما سمي الأمي لأنه كان من أهل مكة ومكة من أمهات القرى وذلك قول الله عز وجل لينذر أم القرى ومن حولها. (`Ilal al-Shara'i`, volume 1, pp. 151, chapter 105, hadith 1) The Mahdi A man asked Imam Muhammad al-Jawad [a], "I am asking you if you are the Qa'im from Muhammad's Ahl al-Bayt, who will fill the Earth with equity and justice as it would be fraught with oppression and injustice." The Imam replied, "There is not one from us except that he is rising (qa'im) with the command of Allah and guiding to the religion of Allah. However, I am not the Qa'im who will purify the Earth from the conceited disbelievers, and fill it with equity and justice. He is the one whose birth will be hidden from the people, and his person will be occulted from them, and it will be forbidden for them to say his name. He has the name and the agnomen of the Messenger of Allah. He is the one for whom the Earth will fold up [so he may travel quickly], and every hardship will be made easy for him. 313 men from far parts of the Earth, which is the same number as the people of Badr, will meet him and accompany him. That is the saying of Allah, 'Hasten to the good, wherever you are, Allah will bring you together' (2:148) Once this number of people meet him, his affair will appear. If the ordained amount is attained - and that is 10,000 men - then he will come out by the permission of Allah, and will not stop fighting the enemies of Allah until Allah is pleased." The man asked, "O my master, how will he know that Allah is pleased?" The Imam replied, "He will put mercy into his heart." : أبوعبدالله الخزاعي ، عن الاسدي ، عن سهل ، عن عبدالعظيم الحسني قال : قلت لمحمد بن علي بن موسى : إني لارجو أن تكون القائم من أهل بيت محمد الذي يملا الارض قسطا وعدلا كما ملئت جورا وظلما فقال : يا أبا القاسم مامنا إلا قائم بأمر الله وهاد إلى دين الله ولست القائم الذي يطهر الله به الارض من أهل الكفر والجحود ويملاها عدلا وقسطا هو الذي يخفى على الناس ولادته ، ويغيب عنهم شخصه ويحرم عليهم تسميته ، وهو سمي رسول الله وكنيه وهو الذي يطوى له الارض ويذل له كل صعب يجتمع إليه من أصحابه عدد أهل بدر ثلاثمائة وثلاثة عشر رجلا من أقاصي الارض وذلك قول الله عزوجل : "أينما تكونوا يأت بكم الله جميعا إن الله على كل شئ قدير "فاذا اجتمعت له هذه العدة من أهل الارض أظهر أمره فاذا أكمل له العقد وهو عشرة آلاف رجل خرج باذن الله فلا يزال يقتل أعداء الله حتى يرضى الله تبارك وتعالى قال عبدالعظيم : قلت له : ياسيدي وكيف يعلم أن الله قد رضي ؟ قال يلقى في قلبه الرحمة . (Kifayat al-Athar fil Nusus `alal Imam al-Thani `Ashar by Abu'l Qasim al-Khazaz al-Qummi) Ziyara A man read a letter of Imam ar-Rida [a], which said, "Inform my followers that visiting me is equivalent to one thousand Hajj." So the man asked Imam al-Jawad [a] about the letter and said, "One thousand Hajj?" Imam al-Jawad [a] replied, "Yes, by Allah, and even one million Hajj if the one visiting him recognizes his right." . 183 / 3 - حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد ابن محمد بن عيسى ومحمد بن الحسين بن أبي الخطاب، عن أحمد بن محمد بن أبي نصر البزنطي، قال: قرأت كتاب أبي الحسن الرضا (عليه السلام): أبلغ شيعتي أن زيارتي تعدل عند الله ألف حجة. قال: فقلت لابي جعفر ابنه (عليه السلام): ألف حجة؟ قال: إي والله، وألف ألف حجة لمن زاره عارفا بحقه (2). (Amali of Shaykh as-Saduq, page 181) His passing When Imam al-Jawad [a] left Medina for Baghdad the first time of his two journeys, a man said to him upon his leaving, "May I be your sacrifice! I fear for you in this condition – so to whom will the Command go to after you?" The Imam then turned his face to him, laughing, and said, "The disappearance that you anticipate will not be this year." So when he [a] left the second time to meet Caliph al-Mu`tasim, the man went to him and said to him, "May I be your sacrifice! You are leaving – so to whom will this affair go to after you?" The Imam wept until his beard was soaked. He then turned to him, and said, "This time you should fear for me – after me, the affair will go to my son `Ali." علي بن إبراهيم، عن أبيه، عن إسماعيل بن مهران قال: لما خرج أبو جعفر عليه السلام من المدينة إلى بغداد في الدفعة الاولى من خرجتيه، قلت له عند خروجه: جعلت فداك إني أخاف عليك في هذا الوجه، فإلى من الامر بعدك؟ فكر بوجهه إلي ضاحكا وقال ليس الغيبة حيث ظننت في هذه السنة، فلما اخرج به الثانية إلى المعتصم صرت إليه فقلت له: جعلت فداك أنت خارج فإلى من هذا الامر من بعدك؟ فبكى حتى اخضلت لحيته، ثم التفت إلي فقال: عند هذه يخاف علي، الامر من بعدي إلى ابني علي. (al-Kafi, Volume 1, hadith 837)
  10. 10 likes
    So after Tawhidi couldn't get acceptance from our communities, he's now building a career as the "moderate anti-sharia Imam" that Western Islamophobes can use. He's really no different from Ayan Hirsi or Majid Nawaz at this point. He's not even distinguishing between Sunni and Shia, because he knows that ignorant bigots would not understand that. "And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone." (2:41)
  11. 9 likes
    I always had a strong belief in God. I wasnt really attached to any religion but I was directed to Christian faith. My father is Christian. He would always force/persuade me to Christianity but I never liked it. Whenever I was in Church I would stare at the clock, wanting to get out. My brother introduced Islam to my family. My father didnt like it. At first Me, my Mother and Brother were Sunnis. I liked going to the mosque and praying Salat. After a while my Brother learned more about Islam and learned about Shia Islam. We all converted. I had a good feeling it was the right way. We went astray over the next year and completely neglected it for 4 years. I never forgot about Allah. I was slowly delving into sin. Now my family is corrected back on the Straight Path. We have learned many things about Shia Islam and continue on that path. I feel certain that we wont go astray again Inshallah.
  12. 9 likes
    I heard many people say that they cant be married while going to college and that is not correct. I was able to go to college while married and also send my wife to college as well. I know many people who have done that as well. Many times when people get married it actually helps them in there studies and in life in general. When you are married you are more relaxed and focused, I noticed most single people are very tense and and stiff and that is cause they are not married. But ya I just wanted to share this because I read many people complaining that its not possible and I am telling from my personal experience that it is possible and encouraged and it actually helps alllooootttt inshallah may Allah make it easy for ppl.
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    1. Shafi`i and Ahmad b. Hanbal lived after Imam as-Sadiq and never met him. 2. Abu Hanifa and Imam as-Sadiq were contemporaries, but they had strong disagreements with one another. The term "student" must be used very broadly - Imam as-Sadiq taught thousands of people, openly at Masjid an-Nabawi and at his house. 3. Malik b. Anas narrated a small handful of hadiths from Imam as-Sadiq, and according to one report, Malik only went to the Imam in the last two years of the Imam's life. It's a little misleading to suggest that they were padawans of the Imam, as some do.
  14. 9 likes
    I am in South Texas; I originally looked into Islam last year and like all reverts, was flooded with nothing but Sunni information. As I thought about reverting, I decided to look at what Shias believe and since I have done that I have found myself a follower of the Ahlul-Bayt. I don't know any Shia Muslims in my area or even online really. I was wondering if anyone here had some connections to Shias in my area or knows a good Masjid to attend since the only ones I know are Sunni. Thanks.
  15. 9 likes
    This guy was a fraud and poor student since day one in the Hawzah (and thus was kicked out), and he continues to be a fraud until today. My mere 1-2 hour exchange with him back in 2010 December in Qom resulted in nothing but me learning a bunch of Persian swear words and seeing a world-class flirt in action. ------- Welcome to the Weird World of Australia's 'Fake Sheikh', Mohammad Tawhidi by Chloe Patton http://www.abc.net.au/religion/articles/2017/04/11/4651763.htm Mohammad Tawhidi waves regally from the back of a black car marked "VIP" as it makes its way through a city street lined with hundreds of screaming, flag-waving young South Koreans uniformly clad in white. With his gold-trimmed white robes and pointed turban, the man who calls himself both an Imam and Sheikh cuts an elegant figure as a minder guides him out of the car, past more jubilant Koreans and television cameras, and into the surreal surrounds of an Olympic stadium filled to capacity, where tens of thousands of seated spectators holding coloured cards form a gargantuan human LCD screen. Here he is ushered to pose for photographs with other similarly well turned-out men of faith, all of whom have been flown in from religious communities across the globe to take part in the World Alliance of Religions Peace (WARP) summit. But the cheer squads are not really here for Tawhidi, and this is not really a peace conference. These ecstatic young Koreans are members of an allegedly dangerous religious cult taking part in a highly regimented North Korean-style stadium extravaganza to pay tribute to their controversial leader, Lee Man Hee. Welcome to the thoroughly weird world of Mohammad Tawhidi, the man the mainstream Muslim community has dubbed Australia's "fake sheikh." Anointed as a religious leader by the tabloid media, this Shia extremist is using its newspapers and television programs to wage a sectarian war against Australia's majority Sunni community. And their audiences can't get enough. Ayaan Hirsi Ali has called for Tawhidi to be "elevated to celebrity status" to counter the influence of Waleed Aly, who she accuses of "having a stake in a Muslim Brotherhood-type of organisation." A skim through the headlines of the past fortnight indicates she needn't have bothered: Tawhidi has already made it. The enemy of my enemy ... Tawhidi first came to public attention through a series of claims about Muslims conspiring to establish a taxpayer Caliphate "right here, under our noses," where streets would be re-named after terrorist murderers. He demanded that the Australian government ban the construction of mosques and community centres and establish a body dedicated solely to investigating Muslims. Regaling Andrew Bolt with the horrors awaiting non-Muslim Australians under this Caliphate, Tawhidi claimed that tax evaders will be beheaded: "they put his head in a pot, they eat it, then they rape his wife that same night." Bolt was visibly delighted when Tawhidi declared that Sahih al-Bukhari, the most sacred Sunni text after the Qur'an, must be banned. The formula was clearly a winner: Tawhidi returned to Bolt's program the following week, this time lending support to Ayaan Hirsi Ali's crusade to see all Islamic schools forcibly closed. If the unusualness of a Muslim cleric aligning himself with Bolt and Hirsi Ali should provoke a close inspection of Tawhidi's credentials as a religious leader, either none is being undertaken or the spectacle of man dressed up as a cleric delivering epithets more at home at a white nationalist rally is proving simply too good to resist. The name of Tawhidi's organisation - the Islamic Association of South Australia - should be an immediate indication that something is not quite right: its resemblance to the real peak representative body for South Australian Muslims - the Islamic Society of South Australia - could be seen as a ploy to derive legitimacy through mistaken identity. Deliberate or not, the Rotary Club of Adelaide was certainly taken in by it, proclaiming him to be the South Australian Muslim community's "top man." Tawhidi is not recognised as an Imam or Sheikh by either the Australian National Imams Council or its South Australian equivalent, nor is he affiliated with any Australian mosque or prayer centre. The only religious instruction he offers is a self-described "university standard" Islamic Studies class delivered from a rented classroom at the University of South Australia. Course content posted online includes rambling refutations of the Big Bang and the theory of human evolution. A video he has shared on social media depicting a sparrow repeatedly fluttering against another sparrow gives a taste of his views on the latter. The caption reads: "Watch how this bird performs CPR on another bird, something we humans won't learn without an educational training course; so who taught that bird?" Tawhidi's sectarian project Unsurprisingly, Tawhidi's tales about Sunni Muslims' shadowy plot to instate Caliphate have been enthusiastically embraced by the far-Right, including Reclaim Australia. Perhaps less expected is the extent to which Tawhidi himself has courted such groups. In the lead-up to last year's federal election, he made offerings of roses to roadside anti-Muslim Liberty Alliance and One Nation posters, as if the face of Pauline Hanson belonged not to Australia's most recognisable anti-Islam campaigner, but a titian-haired deity. While it is certainly odd for a Muslim cleric dressed in full regalia to be making such an unmistakably religious gesture towards Islamophobes, the politics behind it are not completely unheard of. Evangelical Christian minister Danny Nalliah's Rise Up Australia party has a substantial non-Anglo membership, yet enthusiastically embraces Reclaim Australia's overtly racist rhetoric, including its denunciation of multiculturalism. Like Tawhidi, members of Nalliah's group are able imaginatively to erase themselves as targets of far-Right extremism because it serves as a means to address what is, for them, a theological grievance. Never mind that when a young Sri Lankan man is bashed on a train or a Muslim woman has her hijab yanked off, the offenders do not stop to check whether he is actually Christian or she is Shi'i. Tawhidi's theological grievance is of a sectarian variety rarely seen in Australia, and this is perhaps part of the reason it evades scrutiny. Visually referencing Iranian posters of Iranian Ayatollahs, one of the many self-aggrandising memes posted to Tawhidi's social media accounts depicts him in profile with the caption "Islam without Imam Ali (a.s) is simply Isis." In Tawhidi's black-and-white worldview, anything other than the Shia Twelver Islam that he follows is the terrorist ideology. Sunni Muslims "just want to live in the caves like they did 1400 years ago," he told 2UE's Ben Fordham. While Shia Muslims may share his understanding that Imam Ali is the true inheritor of Prophet Mohammed's legacy, the majority of Australia's Shia community does not conflate Sunni Islam with terrorism. Tawhidi's theological outlook places him firmly on its extremist fringes. Paradoxically, it is precisely the genuineness of Tawhidi's commitment to his sectarian project that fuels a public persona steeped in phoniness. And this has made him perfect fodder for even bigger phonies. Whether he was aware of it or not, when he headed to Korea for his 2016 "world peace tour," he was about to cross paths with one of the most successful merchants of religious fakery in the world. An "alliance into one religion"? Established in 1984, Lee Man Hee's Shincheonji Church of Jesus the Temple of the Tabernacle bears a strong resemblance to the better known Unification Church, popularly known as the "Moonies." For decades, both churches have been accused of brainwashing members and creating front organisations using deception to infiltrate other churches both in Korea and the West. The peace summit Tawhidi attended was hosted by Heavenly Culture, World Peace, Restoration of Light (HWRL) and a string of peace-themed groups, all of them controlled by Lee's Shincheonji Church. Unbeknown to the overseas invitees, the event was known within Korea not as a peace conference, but the 6th Shincheonji National Olympiad, a four yearly mega-party to celebrate Lee's birthday. A Korean media blackout on Shincheonji activities meant that for many invitees, the realisation that they had been co-opted into a cult leader's elaborate vanity project only dawned on them when they walked into the stadium. Martin Bergsma, the president of a Dutch youth NGO, said he found it difficult to extricate himself once the penny dropped; HWRL had paid 80% of his airfare and kept him under tight control when he got there, he said. Other participants shared Bergsma's experience of being pressured to sign a document declaring their submission to a single merged religion, effectively a pledge of allegiance to Lee. Speculating on the reason for the expensive and logistically complicated charade, Bergsma believes it generated "excellent propaganda material for the South Korean people, showing that Man Hee Lee has supporters from all over the world." The Church certainly made mileage out of the handful of attendees who did sign up to Lee's vision of a global religion - Tawhidi included. Shincheonji have quoted him as saying, "This WARP Summit is an event blessed by God because it is every religious person's wish to achieve peace through an alliance into one religion." If Tawhidi was perturbed by his name being attached to a pledge to do away with Islam, it did not show. While other attendees took to the internet to warn about the bogus event, Tawhidi instead made his involvement the centre of his public persona. Proclaiming himself "the Imam of peace," he plastered his social media accounts with images of himself posing with fellow attendees, often making the distinctive "L" shaped hand gesture associated with the cult. He also proudly showed off his "gold medal for world peace." There is no mention of who bestowed this honour upon him, but the medallion bears a striking resemblance to a cheap Korean good luck trinket. Believing a lie All of this would be amusing if not for the dogged determination of certain sections of the Australian media to further his cause without scrutiny. When Islamic television station One Path exposed Tawhidi as a fake, the evidence it presented was not only ignored, the very fact that it had investigated Tawhidi's claim to be a Muslim leader was twisted to suggest it was persecuting him as a Shi'i. Even a video of Tawhidi railing against Muslims who had mocked his peace-loving credentials on social media by circulating a photograph of a blood-drenched Tawhidi holding a dagger was presented as further evidence that Muslims were upset with him for exposing their Caliphate plans. (The image is likely to have been taken at a Shia tatbir ceremony, where participants self-flagellate with blades until they bleed in an annual mourning ritual.) His extraordinary accusation in the video that the Muslim community had offered him $3 million to buy his silence not only went unexamined, it was simply left out. The only fact-checking that appears to have been carried out to date concerns Tawhidi's most recent claim that he has been "escorted into hiding by the police." A police spokesperson told the Australian that "there have been no incidents relating to the removal of a person from a mosque or similar place." This did not take any of the wind out of the story's sails, however, and other media outlets quickly went on to state it as fact. And this is what is most disturbing about the whole Tawhidi phenomenon: in the pantomime that is media coverage of Islam and Muslims, it is far easier to be fake than real. The ridiculous spectre of 2% of the population seizing control and boiling heads in pots - disturbingly similar to Nazi propaganda about Jews cooking and eating babies - is easier to countenance than any real analysis of the dynamics shaping Islam in Australia. A giant exercise in bias confirmation, anything that does not fit the narrative is deemed to be "carrying water for the Islamists." The spaces where Muslims can even point this out - let alone put forward alternative views informed by genuine engagement with the community - are receding, washed away by a rising tide of paranoid nationalism. The result is a community that turns in on itself, working through its problems in the micro-public arenas of social media, student associations and community politics. While this will not result in anything like the establishment of an Australian Caliphate, it is hardly a recipe for social wellbeing. Chloe Patton is a Melbourne-based researcher and writer. Her doctoral research was an ethnographic study of young Australian Shi'i Muslims. She was formerly a research fellow at the International Centre for Muslim Understanding at UniSA and at the Institute for the Study of Muslim Civilisations at the Aga Khan University, London.
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    Al kafi = Shia. Bukhari = Not shia. Contention one: Can we see Allah swt, comprehend him or limit him in our knowledge? Bukhari 9.530: The Prophet said, "You will definitely see your Lord with your own eyes." 9.531: Allah’s Apostle came out to us on the night of the full moon and said, "You will see your Lord on the Day of Resurrection as you see this (full moon) and you will have no difficulty in seeing Him." Al Kafi H 261, Ch. 9, h 10- Graded SAHIH by Alama Majlisi "I asked Imam abul Hassan al-Rida (a.s.), about Allah if He can be described (defined in words). The Imam (a.s.) said, "Have you not read the Quran?" I replied, "Yes, I do read the Quran." He then said, "Have you not read the words of Allah, the Most High, "No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware." (6:103) I replied, "Yes, I have read them." The Imam (a.s.) said, "Do they know the meaning of the eyes?" I replied, "Yes, they do." The Imam (a.s.) said, "What is it?" I replied, " It means seeing with the eyes." Then the Imam said, the Awham(mentioned above) of the heart is far greater comprehensive in knowledge than eye-witnessing. It is not able to comprehend Him but He comprehends all things. (One paragraph taken from the hadith) H 253, Ch. 9, h 2 Graded SAHIH by Alama Majlisi The Imam said, "How can a person who brought such messages to all creatures and told them that he has brought such messages from Allah and called them to Allah by His commands and said, "The eyes can not comprehend Him." (6:103) "They can not limit Him through their knowledge." (20:110) "There is nothing similar to Him." (42:11), then he would say, "I saw Him with my own eyes? I did limit Him in my knowledge and that He is similar to a man? Should you not be ashamed of yourselves? Even the atheist have not said that the Prophet first brought one thing from Allah and then announced from Him other things contrary to the first." Contention two- Does Allah change states, or undergo change? Bukhari: "...What keeps you here when all the people have gone?' They will say, 'We parted with them (in the world) when we were in greater need of them than we are today, we heard the call of one proclaiming, 'Let every nation follow what they used to worship,' and now we are waiting for our Lord.' Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation..." Al Kafi H 313, Ch. 16, h 4 – Graded Sahih by Alama Majlisi The Imam said, "There is nothing in the universe, but that is subject to annihilation, alteration, change, decay, transition from one color to another, from one shape to another and from one quality to another. They increase, decrease and change from decrease to increase, except He, Who is the Lord of the worlds. He alone is eternal and in one state. He is the first, before every thing and the last eternally. His attributes and names do not change as they do in the case of others. A man at one time is dust, at other time flesh and blood, then turns into decaying bones and finally becomes dust. A piece of date at one time is raw, at another time ripe, mature and then it dries up. With every change, the names and attributes also change. Allah, the Majestic, the Glorious is different from all such things." Contention three: Does Allah swt have a form? Bukhari: "...What keeps you here when all the people have gone?' They will say, 'We parted with them (in the world) when we were in greater need of them than we are today, we heard the call of one proclaiming, 'Let every nation follow what they used to worship,' and now we are waiting for our Lord.' Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation..." Al Kafi: Graded Muwathaq He said: I said to Abu `Abdillah عليه السلام: I heard Hisham b. al-Hakam narrate from you that Allah has a body, supported by light, His recognition is necessary and He bestows this [knowledge] upon whom He wills from the creation. So he عليه السلام said: Glorified be He, whom no one knows how He is except Himself. There is nothing like unto Him, and He is the Hearing, the Seeing. He cannot be limited, nor can He be felt, nor can He be moved, nor can He be comprehended [by sight, nor by] the senses, nor can He be contained in anything, nor does He have a body, nor does He have a form, nor a figure, nor a confine. (al-Kafi, Volume 1, hadith 278) Contention : Does Allah swt move position? Bukhari: 1145( Abu Hurairah) “The Lord (Allah swt) descends every night to the lowest heaven when one-third of the night remains and says: ‘Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?’” Man Lā Yaḥḍuruh al-Faqīh, Graded sahih by alama majlisi ‘O son of the Messenger of Allāh, what do you say about the ḥadīth which the people narrate from the Messenger of Allāh, that he said: ‘Allāh descends in every night of Friday (i.e. Thursday night) to the earth’s heavens’’. He said: ‘May Allāh curse (la`na) those who distort the words from its place, by Allāh, the Messenger of Allāh has not said that! Verily, he said: ‘Allāh) sends down an angel to the earth’s heavens in the last third of every night, and the first part of the night of Friday (i.e. Thursday night). And He commands him to call, ‘Are there any (who) asks, so that I can grant him?’; ‘Are there any repenters that I should forgive him?’;..." I conclude with the following excerpt of a hadith: He said: A man came to Abu’l Hasan ar-Rida عليه السلام from beyond the Balkh river and said: I will ask you a question, if your answer to me is the same as that which is with me [i will accept your cause]. So Abu’l Hasan عليه السلام said: Ask whatever you wish. So he said: Inform me about your Lord, when did He come into being? And how is His state? And upon what thing does He rely? So Abu’l Hasan عليه السلام said: Allah تبارك وتعالى was there before there was a “there”, and He was being before there was a “how”, and His reliance is upon His power. So the man rose to him and kissed his head, and said: I bear witness that there is no god except Allah, and that Muhammad is the Messenger of Allah, and that `Ali is the deputy of the Messenger of Allah صلى الله عليه وآله and the succeeding upholder of what the Messenger of Allah صلى الله عليه وآله established, and that you are the righteous Imams and the successors after them. (al-Kafi, Volume 1, hadith 233) Graded SAHIH by Alama Majlisi
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    Wishing all SC'ers a blessed month of Rajab, InshAllah we can all reap some spiritual benefits.
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    I apologise in advance but your husband is an idiot.
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    Not every person that receives divine inspiration or performs miracles is a prophet - see the stories of Maryam, the mother of Moses, the Sleepers of the Cave, Dhul Qarnayn, and others. The angels comforted Sayyida Fatima after her father's passing, because she was grieving and full of sorrow. They told her about her and her father's place in Paradise, and about her descendants. Sayyida Fatima is given a few titles: al-muHaddatha (the one spoken to by angels), as-siddiqa (the saintly woman), sayyidat an-nisa' ahl al-janna (the mistress of the women of paradise), az-Zahra (the radiant one), al-houriyya al-insaniyya (the human houri), etc. She is not a prophet or Imam, but she is from Ahl al-Kisa' and therefore superior [at least] to the latter Imams.
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    Well, I am not naming any names here but I was told once that converts are untrustworthy and not sincere in their deen, one day "I would follow Islam" and the next day I would "worship Buddha". Said member also kept calling me "white boy" after I told them to stop, but that's entirely my fault because I tolerated it when I shouldn't have. "Pardon one offense and you encourage the commission of many" ~ Publilius Syrus. So there's discrimination against converts here, no doubt. Shame really,but I have my friends here.
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    SC has taught me that... * inter-Shia rivalry is a big thing. I thought we offered a united front but that's not really true. * people listen when you're polite and avoid ad hominem. * Western Shias have huge identity problems. * "culture" is supposed to be hated and reviled ad nauseam. * after ShiaChat we don't need ShiaMatch.
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    إن بيانا تراءى له الشيطان في أحسن ما يكون صورة آدمي من قرنه إلى سرته The Devil appeared to Bayan in the most handsome form that a human can have from the top of the head to the navel [Ja`far al-Sadiq] God caused the holy pre-existent spirit which had created the whole of creation to dwell in flesh that He desired [Shepherd of Hermas] He keeps appearing every now and again ... he takes Adam’s clothes off and puts it on again [Epiphanius] Bayan b. Sam`an and the Bayaniyya The status of the Imam was a question that was fiercely debated in the second century of the Islamic Era before the different positions crystallized. It is important to go back to history to hear the different voices in the debate. This is relevant because we find some unease to this day between what is believed in the popular Shi`i consciousness and our literary sources. One such key figure who participated in developing a peculiar Imamology was Bayan b. Sam`an. Who was Bayan? Bayan b. Sam`an (most likely from the South Arabian tribe of Nahd) was a seller of straw in Kufa. We would classify him as a Ghali and he was indeed cursed by the `Aimma. He is said to have associated himself with Hamza b. `Ammara, a speculator about the divinity of Ibn al-Hanafiyya [heading a splinter of the Kaysaniyya]. Bayan later attached himself to the claim of Abu Hashim the son of Muhammad b. al-Hanafiyya. What did the Bayaniyya believe? We do not have any extant documentary evidence that comes directly from Bayani circles, but we have early statements of contemporaries reformulating their beliefs, we also have the entries of the heresiographers whose work it was to classify different sects based on their belief-systems. The concept of a Demiurge In a report in al-Kashshi, Hisham quotes Bayan as saying: إن بيانا يتأول هذه الآية وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ، أن الذي في الأرض غير إله السماء، و إله السماء غير إله الأرض، و أن إله السماء أعظم من إله الأرض، و أن أهل الأرض يعرفون فضل إله السماء و يعظمونه فقال: و الله ما هو إلا الله وحده لا شريك له إله من في السماوات و إله من في الأرضين 'Bayan interprets this verse “and He is the one who is God in Heaven and God on Earth” (43:84) that the one on Earth is not the God of Heaven, and the God of Heaven is not the God of Earth, and that the God of Heaven is greater than the God of Earth, and that the people of the Earth recognize the merit of the God of Heaven and magnify Him' This is an important piece of evidence, because it shows that the sectarians were influenced by the concept of the Demiurge in their cosmology. I use this word in the sense of a second divine power in heaven. This power could assume many different names like Wisdom of God, Spirit of God, Logos, Metatron etc. It owes its origins to Gnosticism [and Middle-platonic notions], which had a long pre-Islamic pedigree in the melting pot that was Kufa. Gnosticism presents a distinction between the highest, unknowable God and the lesser power that was pre-existing with the unknowable God. The latter is the ilah al-ard [lesser god] in Bayan’s terminology, the site of God's power on the Earth. The real unknown God is so distant and incomprehensible to humans that they can only know him through a lesser being which can interact with matter. Who is the Lesser God on Earth? The Bayaniyya held that the Imam was deified because of housing the indwelling Demiurgic divine-light particle. This particle transmigrated (Tanasukh) i.e. passed down - from the Biblical patriarchs, to the Prophet Muḥammad, to the Shiʿi Imams. قال بيان بالهية علي عليه السلام، وأن جزءا إلهيا متحد بناسوته، ثم من بعده في ابنه محمد بن الحنفية ثم في أبي هاشم ولد محمد بن الحنفية، ثم من بعده في بيان هذا In other words, the bodies of prophets and `Aimma were receptacles to be filled with a divine spark or Spirit. It would at some point leave the body of the Imam when he dies and transmigrate to another. All the supernatural abilities of the Imam derives from being a host to the divine particle, without it the Imam is just an ordinary human. I term this a “possessionist” Imamology. Anyone who has studied early Jewish-Christian Christologies will notice how closely those parallel what has been presented here. This particle is said to have passed through Ali > Ibn al-Hanafiyya > Abu Hashim and potentially Bayan himself. Al-Baghdadi says in al-Farq bayn al-Firaq: ان بَيَانا قَالَ لَهُم: ان روح الْإِلَه تناسخت فى الانبياء والائمة حَتَّى صَارَت الى ابى هَاشم عبد الله ابْن مُحَمَّد بن الْحَنَفِيَّة ثمَّ انْتَقَلت اليه مِنْهُ يعْنى نَفسه فَادّعى لنَفسِهِ الربوبية على مَذْهَب الحلولية Bayan said: the Divine Spirit transfused into the prophets and the `Aimma until it reached Abi Hashim Abdallah b. Muhammad b. al-Hanafiyya then it went into me [i.e. he deified himself]. al-Shahristani says in al-Milal wa al-Nihal: قال بيان: حل في علي جزء إلهي، واتحد بجسده، فيه كان يعلم الغيب اذا اخبر عن الملاحم وبه قلع باب خيبر Bayan said: The divine particle transfused into Ali, and united with his physical body, with it [in this divine particle] did he know the knowledge of the Unseen when he used to inform others about the trials [at the end of times] and by it [not his physical body] was he able to uproot the door of Khaybar. What is the Implication of this? In essence, the Bayaniyya and many other Ghulat were marked out from other 'orthodox' Muslim communities in that they did not close the door to prophecy. Prophecy continues because the access to the divine realm did not end with the Muhammad. Since they deified the Imams, anyone who is a legitimate deputy of this Imam-god would be a “prophet”. At first, Bayan saw himself as the “prophet” of the one with the divine spark. Sa`d b. Abdallah says in his al-Maqalat that Bayan sent a letter to al-Sadiq announcing his prophethood and commanding him among other things “to surrender so as to be safe … for you cannot know where God will place his prophethood .. and whoever warns has been excused”. The Imam ordered the messenger who brought the letter, a hapless man called Umar b. Abi Afif al-Azdi, to eat the letter in front of him, and that was his reply. There are clues, however, that he later evolved from this position and claimed to have possessed the spark himself. Consequently, he claimed to have access to special kind of knowledge which enabled him to predict the future [as a corollary] among other powers. Interpretation of the Qur`an The Ghulat in general are characterized by dabbling in Ta`wil [esoteric interpretation of the Qur`an]. The Bayaniyya, in particular, developed a literalist anthropomorphic interpretation of the Qur`an. They considered the unknowable God as being a Man of Light based on Q. 24:35. This Man of Light has various constituent parts e.g. having a hand based on Q. 48:10. In this vein, they considered that all will be destroyed [including God’s other parts] except for His face based on Q. 28:88. Apocalyptic Expectations A key feature of most of the Ghulati groups was the belief in the return of the dead before the day of judgment initiated by the eschatological return of of the expected messianic deliverer. The Bayaniyya believed in the Raj`a of Abu Hashim as the Mahdi. The End In 119/737 AD, Bayan and another Ghali al-Mughira b. Sa`id joined forces and rose in revolt against the Umayyad governor of Iraq, Khalid b. `Abdallah al-Qasri. The rebellion was quickly put down and the leaders as well as some of their followers were executed and then burned. As the Imam says: كان بيان يكذب على علي بن الحسين عليه السلام، فأذاقه الله حرَّ الحديد، وكان المغيرة بن سعيد يكذب على أبي جعفر عليه السلام فأذاقه الله حرَّ الحديد Bayan used to lie about al-al-Sajjad عليه السلام and al-Mughira b. Sa`id used to lie about al-Baqir عليه السلام so Allah made them to taste of the heat of the iron [put to the sword].
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    Unfortunately Taqiyyah has not only been incorrectly understood by us, but it has also not been utilized correctly by the Muslim community (particularly in the West). The narrations described Taqiyyah as a shield of a believer - something which itself entails that you are in some sort of a battle/engagement and have to currently defend/protect yourself. What follows is a summary of some of my notes taken on the topic and hopefully it will give the readers a bit more insight into it. The general definition given by jurists is that Taqiyyah is to do or say something that is not correct, in order to protect one's life and wealth, or of your family's, from an external harm. In many cases this can be expanded to beyond just yourself and your family and can include other Muslims, or even the religion itself. The justification of Taqiyyah - although there are narrations for it - is most fundamentally in the intellect itself. The human intellect itself dictates that when you have two acts, one being important and the other being more-important, that you discard the important for the more-important. For example, having to choose between doing Wudhu like a Shi'a, when there is fear of you losing your life - the intellect will tell you that saving your life is more important and not worth losing for not performing the Wudhu correctly. Of course we have many, many narrations that mention the importance of Taqiyyah or show us how the Imams themselves performed Taqiyyah that are important to read. Some of the narrations may even come across as really surprising for some Shi'as (I read a few narrations for some individuals a few weeks ago and there were some people who I could tell felt uncomfortable, confused and shocked). The permissibility of Taqiyyah as a practice can be independently discussed in both Usul al-Din and Furu' al-Din. For example, are we allowed to commit Shirk out of Taqiyyah, or curse Imam Ali? These would be an example of doing Taqiyyah in Usul al-Din. As for Furu' al-Din, there are many scenarios and you would have to figure out if it is permissible for us to do things such as praying like the Sunnis, doing Wudhu like them, dealing with non-Muslims a certain way etc. Taqiyyah can be divided from a few other perspectives as well. From the perspective of its legal status it is divided into: Wajib – to prevent a harm which is imminent or currently present Mustahabb – is when if one does not do it for a long time, it will eventually lead to harm (like not having good ties with the Sunnis for a long period of time) Haram – anything that involves you killing someone else, or anything that brings serious harm to the religion or weakens it in the eyes of others (like destroying the Ka'ba, or a scholar consistently drinking alcohol in public) Makruh – is when taking on the harm and dealing with it is better than doing Taqiyyah. Or doing Taqiyyah in an act that itself is Mustahab (like folding the arms during prayers, if you are amongst a group of Sunnis who themselves pray with their arms on the side) Mubah – the act is equally allowed (there is a famous narration of two men of Kufa who were kidnapped and threatened to curse Imam Ali or else they would be killed. One of them denied and was killed, the other cursed Imam Ali and was let go. Imam Baqir (s) said that the person who denied was someone who hastened towards heaven, but the person who cursed Imam Ali was a Faqih - well versed - in his religion) From the perspective of its purpose: Khawf (out of pure fear) Mudarat (out of tolerance for someone - Taqiyyah Mudarat is generally used to refer to our relationship with the Sunnis) Ijbar/Ikrah (being forced/pressured into doing something - like taking the Hijab off or shaving beard) Kitman (to conceal something, particularly true under tyrant and unjust regimes) From the perspective of the person doing Taqiyyah: Normal person in a society Influential religious status in society (for example, it may be permissible for a normal person to do Taqiyyah in a certain scenario, but not be permissible for a person of a high and influential religious status, if their actions will lead to the religion being weakened in the eyes of others) From the perspective of who you do Taqiyyah from: Non-Muslims (Rulers or normal people) Rulers of Ahl ul-Sunnah Judges and jurists of Ahl ul-Sunnah Normal Sunnis With Shi’as (Rulers or normal people) When you take into consideration all these perspectives, look at the narrations on Taqiyyah and see to what extent some of the Imams went to do it and how they did it and for what reasons, only then can we have a proper understanding of when, how and where we should be employing Taqiyyah. Wasalam
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    Religious/ideological conflict is no more than an excuse, the real reason for America's obsessive compulsive disorder in regards to Iran is one and only one: imperial hegemony and their failure to bring Iran to its knees since '79. Iran refuses to be a part of American geopolitical chessboard and that's a big problem for America because of the former's strategic location, ie, sitting on and near oil fiends plus being next to Russia.
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    Actually the correct thing to do is not to expose someone's sins as long as they are hidden. And if telling your mother will result in her self-harming herself, the best thing would be for you not to tell her. And there is no haram in not telling her or keeping this a secret so don't worry about about it because what you're doing is not sinful. I would advise you to advise your brother and tell him about what a dangerous lifestyle he is into and what the punishments in the grave and the Afterlife are for such a disturbing sin. In fact that is your religious obligation as a Muslim.
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    No, a Muslim man is required to be physically intimate with each wife. He has to share his time, attention, and resources equitably or he is committing a sin. A man who marries two (or more) women is not allowed to have a favorite or show preference in any way. Furthermore, some Muslim scholars do not allow a man who has a Muslim wife to also have a non-Muslim wife. But think about it: he has a child with this woman already and he wants to marry her again. You might want to find out the circumstances of the divorce if you don't already know. I'm seeing red flags all over the place.
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    No, it's not normal and I don't treat my children this way. It might be "normal" in some cultures, but it's an illness. We Muslims are to treat others the way we would like to be treated.
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    They are not at the same level as the ma`sumeen, but they are just below that. The narrations indicate that they will have more patience than 50 sahabis, that they will be purified and refined like gold (fitna only makes their faith stronger), that they will have most of the components of prophethood, that they will be able to see and hear their Imam from long distances, that their strong faith will give them great physical strength, etc. There is one narration I've seen (though I can't seem to find it right now) which says that they will have a moment of doubt at some point, which shows that they aren't "perfect". But, from all of the other narrations, it is fair to say that they share a lot of qualities with the ma`sumeen.
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    Saying we use to celebrate in Muharram, is it not mourn rather than celebrate, Who among Shia will celebrate Muharrams rather than Mourning ? First point.
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    ugh, these guys again. no hes a total fraud. the best way to expose him is to simply listen to his words. he clearly does not know anything about shia fiqh other than what salafi THINK is shia fiqh. may Allah curse the liars
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    Salam, There are literally so many young people and even adults who pray salah 5 times and day and never even understand the significance of it. We basically repeat the actions we have been taught since childhood and think this is enough for the rest of our life. This is not the salah of a true moimin or salah of anyone who claims to love ahlulbayt (as). That is why there is a hadith that it is possible for all the years to pass and not even a single salah will be accepted by Allah. "The Radiance of the Secrets of Prayer "Book by Muhsin Qara'ati is a beautiful and simple book which definitely helped me in my salah. I would recommend this to anyone who hasn't read it. This book tells the significance of every action and the words we utter in salah, from a philosophical perspective and also from the perspective of our holy ahlulbayt (as). Once you really spend time perfecting your salah then it is worthy of being accepted in the eyes of Allah.
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    Early? It's been several years already, lots of damage has been done, and everything is too well documented. Is there no sense of acuity or urgency here? This is far beyond mere patience or courteous restraint.
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    A common Islamophobic complaint is that while Muslims may lobby for rights in Western countries, this is hardly reciprocated in the Middle East. Specifically, attention is drawn to Saudi Arabia where the rights of Christians and Jews appear to be the most restricted. It's worth, therefore, to consider what the situation was like before the arrival of the house of Saud on the scene and the impact of its installation (helped by Wstern powers) on non-Muslims in the Arabian peninsula. The following extracts are taken from the notes of a European traveller. Travels through Arabia and other countries in the East, M. Niebuhr (captain of engineers in the service of the King of Denmark). English translation 1792. So, there were Jews in Medina in 1792 and they clearly enjoyed autonomy. So Jews also had positions of influence. The differences in tax rates may offend contemporary sensitivities, but they were clearly no different to the way minorities were treated in many other countries of the time. What may merit further investigation is whether the Jews (and Christians) in Arabia suffered the pogroms that were periodically inflicted on the Jews of Europe in that period.
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    I have not found a Hadith on Malik. Will post if come across something on him. It is enough honour for Umm Salama that al-Husayn left the relics of Imama with her when he left for Iraq, and ordered her to hand them over to his eldest son i.e. Ali when the time comes. This shows that she was trustworthy. She is considered the best wife after Khadija.
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    I am confident everyone of us including myself has had phases of hardship, just remember "Allah does not burden a soul beyond that it can bear". Push through it, might seem hard now but surely you will be rewarded.
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    And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers." Unquestionably, it is they who are the corrupters, but they perceive [it] not. Q:2:11-12
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    They captured her and forced her into sex slavery, those savages!
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    Salaams Most people believe in ethics. Very few people will be outright nihilists and say ethics is an illusion. Even some very shakkak people will at least accept ethics on a pragmatic level. Most people go a step further and actively accept that: yes, there are things we should do and things we should not do. The question is... what is the correct ethics? With shakkak ideas on the rise, a lot of folks feel like they can have their own personal ethos. They feel this is sufficient. Is it? One example we can use to illustrate this conflict: killing. Killing being considered wrong is a universal concept. No culture really says: killing is good. At most, some cultures are desensitized. At the same time, universally, it is considered OK if you happen to kill someone while defending yourself. These are both rational, self-evident principles. And yet... these very principles have produced the rationale for dropping atomic bombs on cities. Think about it: how do the people who (to this day) try to rationalize it, rationalize it? They say: well we would have had to invade mainland Japan, it would have resulted in another million casualties on both sides. So this was the "humane" decision for both sides. Assuming a mainland invasion would indeed have been needed (which is disputable... and that's being generous), is this sound logic? "Incinerate a couple hundred thousand people in an instant to prevent a hypothetical bloodshed." ? This is why the notion of a self-styled ethics is so flawed. Even this indisputable, universally agreed upon principle can create so many divergent views. So what do y'all think? Does this affirm the need for religion? Is this an angle that can be used to convince secular-minded folks of the need for an ethical system grounded in God?
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    Brother, you are going through the stages of grief, after your relative's death. Don't be so hard on yourself. Look at your signature again: If my mind can Conceive it, and my heart can Believe it- Then I can Achieve it- Muhammad Ali
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    The gist (as I don't have time to transcribe the whole 4 minutes): At the beginning of your spiritual journey, if you commit sins you will fall back down to where you were, maybe even lesser than what you were on. When you progress into your spiritual journey and start to become closer and closer to Allah [s.w.t], falling into a sin is like being dropped from the roof. There will be a lot of damage, you may not be able to regain what you had.
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    @Shaykh Patience101 A well deserved promotion, Brother. Your patience is welcomed to the Mod team.
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    @ShiaChat Moderator @Gaius I. Caesar Oh Thank you! That's very thoughtful of you guys
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    Fortune tellers, palmists, soothsayers, crystal ball readers, etc., claim to foretell a person’s future. These are all a scam. They take your money and lie to you. Haram. Not permissible.
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    These sorts of videos from knowledgeable shia are long overdue.
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    Allah bless Al-Mufeed for starting this topic. Wish he were here.
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    True,but you forget that children are a responsibility from Allah and should be treated with dignity and respect, not with insults and taking frustrations out on. Allah could take away the children of such parents from them if He so wished, and we will probably be asked about how we treated our children on Qiyamah. Islam doesn't allow people to abuse or provoke their children, besides which I know Islands pretty well and I don't think she is naturally unjust and I doubt she would be unjust to either parent. Yes,what she did was wrong but what her mother said is even worse.
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    We get posts here frequently that seem like fake or troll posts. My policy has always been to treat them as if they are genuine. I'd rather treat the person as if they are sincere and find that I've misjudged than treat them as a liar and find that they were sincere. And you would be amazed at how many "educated" idiots there are in the world. I don't doubt men exist who think women are nothing more than house slaves.