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Found 773 results

  1. Salam wa alaykum, brothers and sisters I have had something on my mind for a while and needed a place to talk to more people about it, gain more knowledge about it, and discuss the problems I See. As we all know, the major branches of Islam is Sunni & Shia, I myself am a open minded Muslim who even contemplated god and religion itself at one point. I think that was important because Allah SWT is the one who guided me on to a straighter path with clear answers. Most of us, actually, ALL of us are born and raised following what our fathers believed. I come from a Sunni family so I was taught the Sunni way, Shias as well, Christians as well, Jews as well. Many Christians say Jesus is god because they have not studied their religion but just believe what they were told, believe what their fathers have told them, believe what in their mind seems believable. Same to us Muslims, and every person of every religion. Until that person uses his own brain that Allah has given each of us to use and learn for themselves. Here are a few good examples for my point; SOME sunnis don't like Shias, Because; could be for many reasons, their own father was just a bad person that hates Shias, they went to a school where the teacher looked down on Shias. Etc etc. Also vice versa for Shias. (These are examples, taken place for any group of any party) Another example, some Shias call Imam Ali in the athan, this could be because of many reasons. One person was raised around other Shias who call him in athan, or, I have met a Shia who said Imam Ali was greater than the prophet, maybe he believes Imam Ali deserves it. REGARDLESS OF THE EXAMPLES,, my point is many people follow blindly. **please do not comment on my examples, they are one of 1000 examples of weird things I have seen sunnis and Shias do** -------- My main question by the way is, Do you agree that it is WRONG to call yourself a Sunni or Shia? - one might claim, no because "we are doing it the right way" - one might claim, no because "I don't want to be like those sunnies" "Shias" - one might claim, no because "they don't follow the imams the right way" ---- your duty as a Muslim is not to do anything for other people, but in the end for Allah. i call myself a Muslim and not a Sunni because for one, I am a Muslim Lol the Quran states, the prophet does not like those who separate Islam. By calling myself a Sunni I am HELPING the problem, and if you are a good Muslim, you would comprehend that, you would understand what I am trying to say instead of trying to find an excuse to keep calling yourself Shia or Sunni -- the Imam issues of ahlul bayt are another story, not here to discuss it but for the curious, my bottom line, is that for us to fight about what the imams did for the sake of Islam is dumb what happened back then, only god knows it is not our responsibility to figure it out or fight about it. You will only be talking to hard headed, stubborn people or believe they are right regardless. Facts tell it all. And regardless they did at they did for Islam, and Allah. -- THANK YOU ALL. BY THE WAY, i don't care if you reply, or if you agree or not, or agree but just have to much pride to NOT say it out loud. Even tho it would be for the sake of Allah, not me. I don't care, because I would rather hoped I could install some knowledge and wisdom into my fellow brothers and sisters instead of debating the issue. To each their own to understand, i have done my duty to try and spread my knowledge. There's only so much one can do.
  2. Salam everyone , I'm new to this forum and have a question. I'm a shia Muslim residing in the the USA, and I just bought a painting depicting Buddha's face to decorate my living room. According to shia law, is it permissible to hang such a piece of art in the house? It's obviously just for decorative purpose and the picture basically depicts budha's face with a few flowers on the sides. A few of my Sunni friends here pointed out that muslims can't have a picture of Buddha in the house as only Buddhists would have those. Is this true? Please help me solve my dilemma and if possible, please provide reference or a fatwa to help me understand. Thanks, Erum
  3. So, I've been reading a book, and speaking with the author via his fan mail email address. And I've become so fascinated with not just a character that is minor, but the premise to the life of that character. And this lead me to decide to write a Novella about a Spy that reincarnates with new convictions, and new afflictions. The incarnations happen between the Soul's Partner as a spy. What I have written so far, is summarized as: a Syrian refugee born in England, that is deaf, and who's mother is in MI-6 as a spy to the crown with no living family because of Russian bombing, assigned to uncover the death of the Prada Llama, who in turn reincarnated in her daughter My question to the community, and concern, is if that would be crossing a line. And also, is there anyone I may speak with to help me develop further the characters?
  4. Asalaam Alaikum wr wb brothers and sisters, Have you come across this narration from Prophet Muhammad sawas? "The Messenger of Allah Õáì Çááå Úáíå æÂáå æÓáã said: Hijaz will be ruled by a man who has the name of an animal (i.e King Fahd (leopard). If you looked at him you will see that he is cross-eyed from far and if you came close to him, you will not see anything wrong with his eyes. A brother called Abdullah will succeed him. Woe unto the Shia from him, he repeated it three times, give me the glad tidings of his death, I will give you the glad tidings of the appearance of the Hujjah" - 250 Signs p.122 Muhammad Ali Tabatabai
  5. [This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama! I will also provide some feedback on development efforts, new features and future goals and objectives] Part 1 - The IRC (#Shia) Days! Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 year old me was still trying to make sense of it all. In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial up modem was. Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) - I digress. Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in armchair jihadi-like debates with our Sunni brothers on an IRC channel called #Shia. (Ok, a side note here for all you little pups. This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”. The “Hash tag” was a much cooler thing back in the day than the way you young’uns use it today). For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client. It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as member of their chat room. Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.). Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years. I learned everything I knew from that channel and met some of the most incredible people. Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course the alternate was school and work but that was just boring to a 15 year old. In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia. As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggy backed on one of our member’s servers and domain name. The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam. As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style. Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way. A thought occurred to me. Why not start a “forum” for the moderators to use? The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today. The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at anytime from anywhere was extremely well welcomed by the Internet users. I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just setup was a tiny little acorn that would one day be the oak tree that is ShiaChat.com. [More to follow, Part 2..] So who here is still around from the good old #Shia IRC days?
  6. I converted to Islam not to long ago and am learning to pray, but I have a hard time finding Shia Mosques in my area, could someone help me? I live in the Tampa area, preferably near St.Petersburg, but I will travel if I have to.
  7. Sheik Hassan Allahyari. Salam. Last week Sheikh Asrar Rashid issued at challenge to the Shia Ulema based in the West to debate him. I hereby accept the challenge. Having previously debated and destroyed a plethora of Bakri titans via TV debates, I'll happily do the same with you. I'm based in the USA so therefore fulfill your requirement that the scholar be from the West. As the debate will need to be via satellite I'm happy for it to be aired live for all to see. We can show it concurrently on my Ahlelbayt TV channel and whatever Bakri channel (using your facebook live or any other means of live streaming) you want to show it on. So Shaykh Asrar, I am here, ready, willing and able. Now all that's left is for us to agree the conditions of the debate on the uprightness of the Sheikhayn (Abu Bakr, Umar, A'isha ) and all other companions who deviated from the path of Allah (swt). I'll look forward to hearing from you in due course. Ahlbaittv@gmail.com https://eng.abtv.org
  8. Hi there, I am a 15 year old living in England. I had a very strange but magical dream two days ago. I was flying around the Kaaba with I think my mother. It was the most beautiful sight ever. The Kaaba was so close to me and I was flying around I think prophet Muhammad (pbuh) Shrine/Roza was opposite but Kind of the the left side of the Kaaba. The Kaaba was as follows: It was the Kaaba and it looked like how it looks and there were three places of standing. The first was a circle and it was full of people the the outside layer was that of Imam Hussain's Roza because it was only a Rectangle standing area and that too was full of people. Then the opposite side (just like how Imam Hussain and Hazrat Abbas a.s Roza's are structured) was what I believe Prophet Muhammad's shrine. Subhanallah. As I was flying around with my mother she said to me "Mecca is the brightest place of Earth" and I was amazed, then Allah took me to outer space and i was going at a speed which was exceptionally fast that my mind was scared even though I was asleep. It is hard to explain. I was in pitch blackness but I turned to the right direction in the pitch darkness where I could see nothing, and I flyed over somehow I chose the right direction (in pitch blackness I could have gone to wrong way and away from the earth but I went the direction of the earth) and I was going at speeds which are unexplainable. Then I saw the Beautiful Eartb to the left and the Sun to the right. They were not that far away from each other. In earth there it was dark from space but only one area there was a beautiful yellow light shining which i could see from space. The sun was a yellow ball and the earth was dark with only one area where light was shining. Going in very fast speed, I aimed for the bright spot but I was scared even in my dream of crashing and of Jinns in space but I carried on going for earth and as I got closer I realised that the spot where there was yellow light beaming out of was the KAABA, MECCA. My mothers words had come true. I kept flying towards earth until I was so afraid of crashing/dying that I woke myself up. I could feel my conscious self trying to wake myself up if that makes sense? Please can I have your thoughts on this dream? It is by far the most beautiful dream I have ever heard, it is a shame that worldly fears were present even when I was flying around the Kaaba and even when Allah took my soul of this world to prove my mothers statement that Kaaba is the most lit up place on earth. Subhanallah. I told my mother this dream when I woke up and she said it was beautiful and the reason I was scared was because I am a sinner and the worldly fears. She said she was worried I went to pitch blackness as that I generally a bad sign, but she was glad I found the way around to planet earth and kaaba even I didn't make it all the way because I woke myself up due to fear of Jinns and Crashing. What do you guys think? I would like to hear your thoughts on this.
  9. Salaam to everyone This is my first post, hopefully not last (admins don't ban me) I'm new to Islam. After leaving the Hari krishna cult, which has given me nothing but misery. Lately, I've been finding it difficult to actually get a sense of belonging. I'd identify myself as a Muslim, in terms of my actions and where I get information from, I'd say more towards the Sunni persuasion. I do YouTube videos just for fun. But lately, it's become serious. Shocking, in terms of my views and opinions I've attracted a lot of support from the Shia community and have been shunned and even had death threats from people who identify themselves as Sunni. I speak against Wahhabi and Salafism. I want Shia people to give me their thoughts on Wahhabis and Salafis. Are there any Shia's who agree or support them? It seems like some Sunnis do but they would never identify themselves as Salafi but will be the first to scream and shout that they are Sunnis. Here is my video, please do go through the comments. Some are laughable, some are really stupid and some really good ones who support my ideas. Am I doing a wrong this but exposing Saudi Arabia? Am I incorrect in my understanding of Islam? Does Islam actually state you can't criticize people of Saudi Arabia because Mecca and Madinah sits with them? I do hope the above makes sense. Regards Praecursator 007
  10. A requiem for the Bibi Fatima(sa) published by Velayat TV
  11. Salaam all, I have gathered a few questions which have come to my mind and I would very much be interested in hearing the shia school of thought side. If the questions come across offensive, this is in no way my intention so please do not take it aggressively. Also, if points could be backed up with Quran and Hadith it would be preferred. 1) If Shia'ism is the closest method of seeking nearness to Allah - why are Sunnis in charge of Makkah & Medina etc? 2) How can the Prophet (pbuh) have spent his whole life amongst his companions (namely those who are known as the caliphs today) and loved the Sahaba when they were going to carry out acts which are claimed by the Shia school of thought - surely Allah (swt) would have prevented/informed him if this were to be the case? 3) It says in Qur'an Majeed in Sooratun Nasr that we will see the Deen of Allah being accepted in multitudes, which we are seeing today. However people are predominantly following the majority school, sunnism - could this be an indication that this school of thought is that which is nearest to reach Allah (swt)? I have more questions but will take it a bit at a time. Thank you in advance to all those who offer an intellectual insight.
  12. Testimonies from some modern shia scholars. Some examples from the beliefs of Ghulat which were adopted by modern Shia. Example #1: Ghulat added the phrase (Ali un wali Allah) into the Adhan(call to prayer) and Iqamah. Shia Shaikh Saduq wrote in his book: هَذَا هُوَ الْأَذَانُ الصَّحِيحُ لَا يُزَادُ فِيهِ وَ لَا يُنْقَصُ مِنْهُ وَ الْمُفَوِّضَةُ لَعَنَهُمُ اللَّهُ قَدْ وَضَعُوا أَخْبَاراً وَ زَادُوا فِي الْأَذَانِ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ مَرَّتَيْنِ وَ فِي بَعْضِ رِوَايَاتِهِمْ بَعْدَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ مَرَّتَيْنِ وَ مِنْهُمْ مَنْ رَوَى بَدَلَ ذَلِكَ أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ حَقّاً مَرَّتَيْنِ وَ لَا شَكَّ فِي أَنَّ عَلِيّاً وَلِيُّ اللَّهِ وَ أَنَّهُ أَمِيرُ الْمُؤْمِنِينَ حَقّاً وَ أَنَّ مُحَمَّداً وَ آلَهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ خَيْرُ الْبَرِيَّةِ وَ لَكِنْ لَيْسَ ذَلِكَ فِي أَصْلِ الْأَذَانِ وَ إِنَّمَا ذَكَرْتُ ذَلِكَ لِيُعْرَفَ بِهَذِهِ الزِّيَادَةِ الْمُتَّهَمُونَ بِالتَّفْوِيضِ الْمُدَلِّسُونَ أَنْفُسَهُمْ فِي جُمْلَتِنَا ‘This is the authentic (Sahih) Adhan, nothing is to be added or subtracted from it. The Mufawwidah’s (form of Ghulat), may Allah curse them, have fabricated traditions and have added to the Adhan مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ (Muhammad and the family of Muhammad are the best of mankind) twice. In some of their traditions, after saying أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ (I bear witness that Muhammad is the Prophet of Allah) (they add) أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ (I bear witness that ‘Ali is the Wali of Allah) twice. Among them there are others who narrate this أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ (I bear witness that ‘Ali is the commander of the faithfull) twice. There is no doubt that ‘Ali is the Wali of Allah and that he is the true commander of the faithful and that Muhammad and his family, peace be upon them, are the best of creatures. However, that is not of the original Adhan. I have mentioned this so that those who have been accused of concocting tafwid and have insulated themselves in our ranks should be known”. (Man Laa YaHduruh Al-Faqeeh, vol. 1, pg. 290 – 291) Example #2: Ghulat rejected the possibility of forgetfulness(Sahw) in Salah(prayer) from Prophet Muhammad(saw). Classical Shia scholar Shaikh Saduq wrote in his book “Man la yahduruhul faqeeh”: وكان شيخنا محمد بن الحسن بن أحمد بن الوليد رحمه الله يقول: أول درجة في الغلو نفي السهو عن النبي صلى الله عليه وآله، ولو جاز أن ترد الاخبار الواردة في هذا المعنى لجاز أن ترد جميع الاخبار(4) وفي ردها إبطال الدين والشريعة. “And our sheikh Muhammad ibn Al-Hasan ibn Ahmad ibn al-Walid(rahimuhullah) said: “First level in Ghulu is denial of Sahw(forgetfulness) from Messenger(saaw), and if it is permitted to deny narrations with that meaning, then it’s permitted to deny all narrations, and in their denial is restriction(ibtal) of religion and Shariat”. Then Sheikh Saduq quoted the words of his Shaikh, He added: وأنا أحتسب الاجر في تصنيف كتاب منفرد في إثبات سهو النبي صلى الله عليه وآله والرد على منكريه إن شاء الله تعالى. “And I hope to gain reward in compiling a book dedicated to prove Sahw(forgetfulness) of Nabi(saw) and refutation to those who reject that”. Shia scholar Sheikh Saduq further said: إن الغلاة والمفوضة لعنهم الله ينكرون سهو النبي صلى الله عليه وآله ويقولون: لو جاز أن يسهو عليه السلام في الصلاة لجاز أن يسهو في التبليغ “Al-Ghulat and al-mufaqida May Allah Curse Them, reject possibility of forgetfulness(Sahw) from Nabi(saw), they say: If error in prayer is possible, then error in tabligh is also possible” Example #3: The Ghulat believed that Imams had Ilm al-Ghaib (knowledge of unseen). Shaikh Mufid wrote in his book Awailul Maqalat (page 38): فأما إطلاق القول عليهم بأنهم يعلمون الغيب فهو منكر بيِّنُ الفساد “As for saying that the Imams know Ghaib, so it is an extremely evil and corrupt belief. Ibn Shahr Ashoob (586 AH) wrote in his book Mutashabih al Qur’an (Volume 1 page 211): النبيّ والإمام يجب أن يعلما علوم الدين والشريعة ولا يجب أن يعلما الغيب وما كان وما يكون، لأنّ ذلك يؤدّي إلى أنّهما مشاركان للقديم تعالى “The Prophet and the Imam must have full knowledge of the Islamic laws,but it is not incumbent upon them to have knowledge of ghaib, after all that would then mean that they are partners of Allah. Shia scholar, Shaikh Sadooq in his book Kamal al Deen, page 116 stated: قد أكثرت في ذكر علم الغيب، والغيب لا يعلمه إلا الله، وما ادعاه لبشر إلا مشرك كافر We have expanded a lot about the issue of knowledge of the unseen, and no one knows the unseen except Allah (swt), and no one claims it for a human except for a polytheistic disbeliever (mushrik kafir).[Kamal al Deen, page 116] Example #4: The Ghulat held the belief of Tafwidh Classical Shia scholar Shaikh Sadooq in his book Iteqadat, under: باب الاعتقاد في نفي الغلو والتفويض Chapter: Belief in negation of the Ghulu(exaggerating the status of the Imams) and the tafwidh(delegation of affairs of creation) stated: وروي عن زرارة أنه قال ، قلت للصادق ـ عليه السلام ـ : ( إن رجلا من ولد عبد الله بن سبأ يقول بالتفويض. قال ـ عليه السلام ـ : ( وما التفويض ) ؟ قلت : يقول : إن الله عزوجل خلق محمدا صلى الله عليه وآله وسلم وعليا ـ عليه السلام ـ ثم فوض الأمر إليهما ، فخلقا ، ورزقا ، وأحييا ، وأماتا. فقال : ( كذب عدو الله ، إذا رجعت إليه فاقرأ عليه الآية التي في سورة الرعد ( أم جعلوا لله شركاء خلقوا كخلقه فتشابه الخلق عليهم قل الله خالق كل شيء وهو الواحد القاهر ) . فانصرفت إلى رجل فأخبرته بما قال الصادق ـ عليه السلام ـ فكأنما ألقمته حجرا ، أو قال : فكأنما خرس And it is narrated from Zurarah that he said, I said to Imam al Sadiq (as): “Indeed a man from children of Abdullah ibn Saba professes by tafwidh.” Said [Imam] (as): “And what is tafwidh?” I said: “He says: Indeed Allah (swt) created Muhammad (pbuh) and Ali (as), then delegated the command to them, for creation, and to give rizq (sustenance), and to give life, and to give death.” So [Imam (as)] said: “Enemy of Allah (swt) lied, when you go back to him then recite upon him these ayaat (verses) in Surah al Ra’d (Abdullah Yusuf Ali’s translation): [Or do they assign to God partners who have created (anything) as He has created, so that the creation seemed to them similar? Say: “God is the Creator of all things: He is the One, the Supreme and Irresistible.”] So I turned (went back) to (that) man, then informed him by what Imam al Sadiq (as) had said, so it (his reaction) was as if he had swallowed a stone or had become mute/dumb.” Similarly, Shia Shiekh Sadooq in his, Uyun Akhbar al Redha, Volume 1, Page 219, stated: حدثنا محمد بن علي ماجيلويه (ره) قال: حدثنا علي بن إبراهيم بن هاشم عن أبيه عن ياسر الخادم قال: قلت للرضا عليه السلام ما تقول في التفويض؟ فقال: إن الله تبارك وتعالى فوض إلى نبيه (ص) أمر دينه فقال: (ما آتيكم الرسول فخذوه وما نهيكم عنه فانتهوا) فاما الخلق والرزق فلا، ثم قال عليه السلام: إن الله عز وجل يقول: (الله خالق كل شئ) وهو يقول: (الله الذي خلقكم ثم رزقكم ثم يميتكم ثم يحييكم قل هل من شركائكم يفعل من ذلكم من شئ سبحانه وتعالى عما يشركون Told us Muhammad b. ali Majiloweh (ra) who said: Told us ali b. Ibrahim b. Hashim from his father from Yasser the servant who said: I said to Imam al Redha (as): “What do you say about al tafwidh (the belief that Allah has delegated the affairs of creation to His chosen people)?” So [Imam (as)] said: “Indeed Allah (swt) delegated to His (swt) prophet command of His (swt) religion.” Then [Imam (as)] said: “So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.” (Al Qur’an 59:7), as for the creation and the sustenance, then no.” Then [Imam (as)] said: “Indeed Allah (swt) says (in al Qur’an 13:16): “Allah is the Creator of all things”, and He (swt) says (in al Qur’an 30:40): “It is God Who has created you: further, He has provided for your sustenance; then He will cause you to die; and again He will give you life. Are there any of your (false) “Partners” who can do any single one of these things? Glory to Him! and high is He above the partners they attribute (to him)!” Example #5: The Ghulat denied the occurrence of the marriage between Umar bin khattab(as) and daughter of Ali(as) – Umm Kulthum. We read in Shia book Mirat ul Uqool: عن الشيخ محمد بن محمد بن النعمان أرفعه إلى عمر بن أذينة قال: قلت لأبي عبد الله عليه السلام: إن الناس يحتجون علينا أن أمير المؤمنين عليه السلام زوج فلانا ابنته أم كلثوم، و كان عليه السلام متكئا فجلس و قال: أ تقبلون أن عليا أنكح فلانا ابنته؟ إن قوما يزعمون ذلك ما يهتدون إلى سواء السبيل و لا الرشاد ثم صفق بيده، و قال: سبحان الله أما كان أمير المؤمنين عليه السلام يقدر أن يحول بينه و بينها، كذبوا لم يكن ما قالوا، إن فلانا خطب إلى علي عليه السلام بنته أم كلثوم فأبى فقال للعباس: و الله لئن لم يزوجني لأنزعن منك السقاية و زمزم فأتى العباس عليا فكلمه فأبى عليه فألح العباس، فلما رأى أمير المؤمنين عليه السلام مشقة كلام الرجل على العباس و أنه سيفعل معه ما قال، أرسل إلى جنية من أهل نجران يهودية يقال لها صحيقة بنت حريرية فأمرها فتمثلت في مثال أم كلثوم، و حجبت الأبصار عن أم كلثوم بها و بعث بها إلى الرجل فلم تزل عنده حتى أنه استراب بها يوما فقال ما في الأرض أهل بيت أسحر من بني هاشم، ثم أراد أن يظهر للناس فقتل فحوت الميراث و انصرفت إلى نجران، و أظهر أمير المؤمنين عليه السلام أم كلثوم، Umar ibn Uzaynah asked Imam Jafar Sadiq: ‘People claim that ‘Ali married his daughter to such a person’. The Imam, who was until then sitting down, stood up and said angrily, “Whoever holds such a viewpoint is misled.” Subhanallah! Was Imam ‘Ali unable to free his daughter from their clutches? He could have stood between them and her to protect, they have fabricated a lie … (the whole story of Umm Kulthum being replaced by Jinn and the Jinn’s marriage to Umar thereforth) Esteemed Shia scholar Mulla Baqir Majlisi says regarding it: أقول: لا منافاة بينه و بين سائر الأخبار الواردة في أنه زوجه أم كلثوم، لأنهم صلوات الله عليهم، كانوا يتقون من غلاة الشيعة، و كان هذا من الأسرار، و لم يكن أكثر أصحابهم قائلين لها، كذا ذكره الوالد العلامة قدس الله روحه I say: There is no contradiction between this narration and the other narrations that he married his daughter Umm Kulthum, because the Imams would fear from the Ghulat Shia, and this is from the secrets, and because plenty of his companions didn’t believe in it, this is what Allamah has also mentioned. (Mirat ul Uqool, Vol. 21, p. 198). Example #6: The Ghulat denied the three daughters of Prophet Muhammad(saw) being his biological daughters. Esteemed Shia scholars such as, Ibn Shahr Ashoob in, Manaaqib, vol. 1, pg. 159; and Al-Majlisi in, Bihaar Al-Anwaar, vol. 22, ch. 2, pg. 191 stated: “And the bidah(innovation) that Ruqayyah and Zaynab were two daughters of Haalah, sister of Khadeejah”. Shia scholar Al-Tustaree(d. 1415 AH) said that this bid`ah(innovation) was started from the book of Abu Al-Qaasim Al-Koofee, we read: “Then there is no doubt that Zaynab and Ruqayyah were daughters of the Prophet(saw) , and the bid`ah which it has been mentioned in the book of Abu Al-Qaasim (Al-Koofee).”(Al-Tustaree, Qaamoos Al-Rijaal, vol. 9, pg. 450). This, Ali bin ahmad Abu Al-Qaasim Al-Koofee was Ghali Shia. There is an ijmaa`(consensus) among classical Shia scholars to contemporary scholars on the status of Abu Al-Qaasim Al-Koofee. They have all said that he was a “Ghulat” (exaggerator), “kadhaab” (liar), and a person who had a “faasid madhhab” (corrupt belief). Classical Shia scholar Ibn Al-GhaDaa’iree (d. 411 AH) said about him: “Liar, Ghaali (exaggerator), person of bid`ah and discourse. I saw that he has many books, and he is not turned to.” (Kitaab Al-Du`afaa, pg. 82, person # 104) Classical Shia scholar Al-Najaashee (d. 450 AH) said about him: “Ghulaa (exaggerator) at the end of his life, and he has a fasad (corrupt) belief, and he composed many books, many (of those books while) on the fasaad (corrupt belief)” “And this man is claimed to the Ghulat a great position”. (Rijaal Al-Najaashee, pg. 265 – 266, person # 691). Classical Shia scholar Al-Toosee (d. 460 AH) said about him: He was an Imaamee (12er Shee`ah) of the straight path, and he composed many relevant books, from them were: Kitaab Al-Awsiyaa‟, Kitaab fee Al-Fiqh `ala Tarteeb, and Kitaab Al-Muzinee. Then, was confused, and showed the madhhab of al-mukhammasah, and he composed books in the (states of) Ghulu and confusion” [Al-Toosi, Fihrist Al-Toosee, pg. 271, person # 390] Imam Jafar Sadiq a.s about ghulat (exaggerators)
  13. Aoa brothers. Can anyone provide me with some incidents in the past which truely tell the stories of bravery and valor of maula e kainaat Ali (A.s) except that of Khyber. I know that this is the very starting level question but i want to learn about maula.
  14. If anyone wants to donate its a great cause. 2nd Chance Books for Prisoners Program "Some of the many benefits of this program are changing prisoners bad habits into good ones; achieving social reform by teaching the morals and ethics of the Holy Prophet and his Holy Household (pbut), molding leaders; producing better citizens who will be active in helping their communities upon their release, promoting awareness of the true teachings of Islam as taught by Prophet Muhammad (s) and his Holy Household (as) and to remove misinformation and misconceptions about Islam and Muslims from the peoples minds." "You can get involved by helping in any of these ways: donation of $25 can sponsor to send a prisoner a package of six books, donating new or used books, donating prayer rugs, tasbih, turbah or simply spreading the word with your family and friends who may be able to help this cause." " This program will provide the proper tools for change; Free Islamic books on belief, ethics, morality and family structure in Islam. They can use these books as a tool for self-development and to reform themselves and also their friends, loved ones and communities upon their release. " https://www.2ndchancebooks.org/ http://www.yasinpublications.com/
  15. YOUR THOUGHTS? The Twelver Shia scholar admits that the Twelver Shias claim to follow ahlebait but in reality are following marjaas whose rulings are based on guesswork/conjecture. It can not be fully confirmed (may be this is the reason why they are not showing source for their rulings). Twelver Shias are following a marja instead of an actual Imam. This also justify above thread somehow.
  16. can gillani syeds be jafferi syeds as they were originally jafferi syeds but had to migrate to gillan (province of iran) hence became known as gillani syeds because they lived in gillan.
  17. many of my shia friends and their families prefer going to ziarat then going to umrah or hajj i asked them why is it so and they replied as it is financially easier to go to ziarat then to umrah or hajj. Can anyone explain this thought?
  18. Dear members from Germany, If possible, please assist @Rashid Afzal in finding suitable accommodation in Hamburg, Germany [preferably close to an Imam bargah or a local Muslim community]. Thank you
  19. Another version of the Proof of the Sincere given by Sadr al-Muta’alihin occurs in his commentary on the passage from the Qur’an: “Allah witnesses that there is no god but He” (3:17). Mulla Sadra writes: Know that the greatest of proofs and firmest of ways, the brightest path, the most noble and most secure is reasoning to the essence (dhat) of a thing by its essence (dhat). And that which is the most manifest of things is the nature of absolute existence (al-wujud al-mutlaq) in so far as it is absolute, and it is the Truth (haqiqah) of the Necessary Itself, the Exalted, and there is nothing except the First Truth (al-Haqq al-Awwal) which is the Truth (haqiqah) of existence itself, for whatever is other than It is either a whatness (mahiyyah), or an imperfect existence mixed with imperfection, or impotence and nothingness. There is nothing among them to be an instance of the meaning of existence by its essence (dhat). The Necessary Existent is pure existence than which nothing is more complete [more properly an instance of existence]. It has no limit [or definition] and has no end and it is not mixed with any other thing, whether a universality or specificity, nor [is It mixed with] one attribute in contrast to another besides existence. So we say: If there were not a Truth of Existence in existence, there would not be anything in existence, for whatever is other than the Truth of Existence is either a whatness (mahiyyah), and it is obvious that in respect to its essence (dhat) it would be other than existent, or it is an imperfect and incomplete existence, so there would be no alternative but to require composition and specification at a determined level and specific limit of all existence. Then a cause would be needed to complete its existence, and that which limits by a specific limit and brings it from potentiality to actuality and from contingency to necessity, for everything whose truth is not the truth of existence will not in its essence require existence, and neither will its ipseity require a specific limit of existence. So it will need something to dominate and limit it to benefit it with a determinate level. And that is the preponderant that is prior in existence to all, with a priority in simplicity over the composed, over the imperfect, the rich over the poor, and the gracious over the graced. So the Truth of the First Truth is the proof of its essence (dhat) and is the proof of all things. As is said by God: “Is it not sufficient for your Lord that He is a witness over all things?” (41:53) So this is the way of the Sincere, those who rely upon Him by Himself and who reason from Him to Him and who witness by His existence to other things, not by the existence of things to Him.[1] Here again, we find elements drawn from the Muslim peripatetics and from the ‘urafa. The passage begins with an affirmation of the Sufi claim that the sole reality is God, identified with absolute existence: “there is nothing except the First Truth (al-Haqq al-awwal) which is the Truth (haqiqah) of existence itself”. In order to prove that absolute existence must be God, i.e., the Necessary Existent, it is argued that no other candidate is independent, not whatness, not existence mixed with imperfection, and certainly not impotence and nothingness. So, if there is a God, it must be pure absolute existence, and if it can be shown that this Truth of Existence itself exists, is instantiated, this will amount to a proof of the existence of God. The next move is typical of the ‘urafa. It is claimed that if there were no Necessary Existent, no Truth of Existence, then there would be nothing at all. At this point, however, Sadra ceases to follow the line of the Sufis and takes a more peripatetic form of reasoning, claiming that the Truth of Existence is needed by all other existents as a cause. Whatness by itself cannot be responsible for existence, for if we consider merely the properties exhibited by reality, it will be a contingent fact that they are instantiated. If someone claims that there is no pure existence but only mixed imperfect existences, Sadra replies that they rely upon pure existence in two respects. First, the imperfect existent will require a cause, since no imperfect being in and of itself can be responsible for its own existence; and second, a cause is needed for the imperfect to determine its level of limited actuality, for the imperfect will not be able to determine a specific level or grade of being for itself on its own, but needs to be dominated from above, as it were. As in the statement in the Asfar, we find reference to the Sufi theme of the unity of existence, but this comes to be explicated in terms of the major principles of Sadra’s own transcendental philosophy: the fundamentality of existence and the gradedness of existence. Necessary and contingent are defined in terms of causal dependence, as in Ibn Sina, and the ultimate cause is then shown to be the Truth of existence. There is also a discussion of the Proof of the Sincere in the Epilogue to his Kitab al-masha’ir.[2] Here it is first admitted that there are many paths toward God, but that the strongest and most noble is that in which He alone can be the middle term of the argument, and that this direct route is that of the Prophets and of the Sincere. The discussion is punctuated with passages from the Qur’an, including those mentioned regarding the Proof of the Sincere by Ibn Sina. Those who take the route of the Sincere first consider the reality or Truth of existence, haqiqat al-wujud, and understand that this is the principle or origin (‘asl) of each thing, and that this is the Necessary Existent. Contingency, need and privation do not attach to existence because of its haqiqah, but because of flaws and privations external to this original haqiqah. This realization is said to give rise to an understanding of the unity of the Divine Attributes, and then from the Attributes to the qualities of His states and their effects. Then it is confessed that the sun of haqiqah arises from ‘irfan (gnosis), by which it is known that existence is a simple haqiqah, without genus, difference, definition, description or proof. The differences among the particular instances of reality are attributed to differences in grade of perfection, causal priority and independence. Pure existence is identified with infinite intensity of being, ultimate perfection. All other existences are of various degrees of imperfect existence. It is denied that deficiency in existence is implied by the Truth of Existence itself, because deficiency is a privation lacking positive ontological status. Rather, limitation and imperfection are a by-product of creation, since the effect is necessarily inferior to its cause. In his al-Hikmat al-arshiyah we find yet another statement of the Proof of the Sincere by Sadr al-Muta’alihin.[3] This work opens with the definition of the Truth of Existence as pure being without the admixture of generality or particularity, limits, whatness, imperfection or privation. This pure being is identified with God, the Necessary Existent, and it is argued that if the Truth of existence did not exist, nothing would exist. This is taken to establish the existence of the Truth of existence. In order to show that the Truth of Existence possesses necessary existence, it is argued that everything which exists imperfectly depends on being while pure being itself depends on nothing. The imperfect is that which results from the mixture or composition of being with some whatness or particularity. That which is mixed is posterior to and dependent on its simple elements. The element of whatness is really a privation or limitation of being without any independent reality of its own, so the imperfect is totally dependent on the perfect. Mixed being is dependent on the Truth of existence which itself is without need of anything. This statement is followed by another argument which is similar to that given by such ‘urafa as Ibn Turkah and al-Jami, to the effect that true predication presumes being: For to affirm any concept of something and to predicate it of that thing—whether (the concept be) a whatness or some other attribute, and whether it be affirmed or denied of something—always presupposes the being of that thing. Our discussion always comes back to Being: either there is an infinite regression (of predications and subjects) or one arrives in the end at an Absolute Being, unmixed with anything else.[4] The philosophical theology which finds expression here is far from any sort of pantheistic identification of the world or nature with God, but rather is an attempt to strike a balance between extreme immanence and extreme transcendence while retaining both. The pantheistic tendency sacrifices transcendence for the sake of immanence while more traditional theologies do the reverse. In Sadr al-Muta’alihin, divine immanence is maintained by identifying the deity with existence, while transcendence is maintained by insisting that what is meant here is not the imperfect world, but absolutely pure existence. The synthesis discovered by Mulla Sadra has inspired and continues to inspire numerous commentaries and elaborations on the themes of his philosophy. [1]Sadr al-Din Shirazi, Asrar al-ayat, ed. Muhammad Khajavi (Tehran: Iranian Academy of Philosophy, 1981), pp. 25-26. [2]Translated by Parviz Morewedge as The Metaphysics of Mulla Sadra (New York: The Society for the Study of Islamic Philosophy and Science, 1992). [3]Translated as The Wisdom of the Throne by James Winston Morris (Princeton: Princeton University Press, 1981). [4]Ibid., p. 96. Can someone explain this argument to me in simpler words. It seems really hard to grasp
  20. After all you're my soul But sure you own it sole Can i pray and loudly say Do come with no delay Eyes and heart are so dark Fill it up with your spark Good days will come too Heaven is what but you I will cry but so shy Judge me from my eye Knowing you what shall I do Love, adore, and still due My only one under the sun Needy and lost; to you shall run Only if I; glimpse you and die Peaceful I can close my eye Question me for what i see Really you; not her, him nor we Seeing you but; eyes will not shut Truly from your face to glut (يشبع) Under my skins moving in my veins Vanished is myself and you reigns (يسيطر) When earth as a whole in your hands fall X-large or small you will own it all You’re my Mahdi my holy grandee (النبيل) Zoom in my heart you made dandy (مدهش) In every letter I wrote to you thy LOVE My Divine Lord just look above. Note: each line of this poem starts with the alphabetical letters from A to Z. Beirut in 20/6/2012 #عبد_الاشتر
  21. I'm a Sunni, I don't know much about Shia, I just want to know, if we both Sunni and Shia are following same God Allah, and Same Prophet Rasoolallah SAW and same religion Islam, why are we fighting in every aspect ? Killing each other in Yemen, Syria, Iraq, Pakistan, etc. Can't we unite under one banner ISLAM, and can't we fight our common Zionist enemy? And why Shias are disrespecting some of the companions of Prophet Muhammad SAW ?
  22. Salamun Alaykum brothers and sisters, My wife is expecting our second child, and I have put in many hours thinking of names. The ultrasound shows it may be a girl "most likely". My wife is totally unsure of what to name her, infact she has also thought of many names however she just seems like she is overwhelmed at the moment with the pregnancy so I try and help make suggestions and usually we build from whatever she likes. We named our first child (daughter) Kawthar. So far we have shortened the long list down to a few choices given that my wife is in her 8th month. For arguments sake we have settled on girls names for the time being and if it is a boy we have a few suitable names we like. If our child is a girl we like: 1. BILQIS (The Queen of Sheba) mentioned in the Quran in Surah An-Naml 2. YAQEEN meaning certainty, lack of doubt, belief, faith. This choice seems more like a boys name but I wanted to hear input I guess of what everyone thinks. I personally think Yaqeen can be a unisex name like safa or noor. *Let me know what you think about this* 3. IZDIHAR meaning blossoming, derives from ZAHRA. 4. TASNIM meaning fountain or spring in paradise i Surah Al-Mutaffifin Please let me know what you all think. Also, we are open to suggestions. JazakumAllah Khair. H.
  23. Salaam. I am Masters student in reputed American Universities. Alhamdullilah! I was able to get scholarship which pays my most of the tuition fee but still I have to pay $4k in this (spring semester) to cover Health insurance and other fees. I want to know about any Shia foundation which provides educational scholarship in USA. It can be Muslim foundation in general or even any organisation for that matter so that I can continue my studies. Thank-you. Iltemas-e-dua for my scholarship
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