Search the Community

Showing results for tags 'shia'.



More search options

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


Forums

  • ShiaChat.com News & Events
    • What's New @ ShiaChat.com
  • Main Forums
    • Muharram 1438/2016
    • General Discussions
    • The Thinker's Discourse
    • Quran, Hadeeth & Du'a Forum
    • Prophets and Ahlulbayt Forum
    • Imam Mahdi (af) Forum
    • Islamic Laws & Jurisprudence
    • Social, Family and Marriage Issues
    • Ethics and Self Development
    • Multilingual Forums
  • Religious Debates & Dialogues
    • Shia/Sunni Dialogue
    • Islam/Christianity/Judaism Dialogue
    • Philosophy, Atheism/Theism & Other Interfaith Dialogue
    • Research into Other Sects
  • Politics, Current and Regional Issues
    • General Politics and Current Issues
    • Syria & Lebanon Crisis
    • Iran Politics and Analysis
    • Iraq and the Post-war Conflicts
    • Occupied Palestine and the Uprising
    • Bahrain Uprising
    • South Asian Affairs Focus
    • Yemen War and Conflict
  • Local Community Forums
    • North/Central/South America
    • Europe
    • Asia and the Middle East
    • Australia & Others
  • Off-Topic Forums
    • General Off-Topic Discussion
    • Community Helpdesk
    • Economics, Business, Science and Technology
    • Education Forum
    • Sports, Health, Food and Fitness
  • User Specific forums
    • Sisters Forum
    • Brothers Forum
    • Reverts (Converts) to Islam
  • Islamic Resources and Material
    • Poetry, Lyrics and Songs
    • Articles, Graphics, Multimedia, etc.
    • Books and Video Reviews
    • Links
  • Discussion Forum Support & Feedback
    • ShiaChat.com's Frequently Asked Questions
    • Technical Support, Suggestions and Feedback

Calendars

  • Community Calendar

Blogs

  • ShiaChat.com Blog
  • Insiyah Abidi
  • Misam Ali
  • Contemporania
  • Volcano Republic
  • Reflections
  • Al Moqawemat
  • Just Another Muslim Blogger
  • Amir Al-Mu'minin
  • Imamology
  • Musings
  • The Adventures of Wavey Bear
  • Religion
  • Ask Wise
  • Think Positive
  • Reflections
  • A Whole Heart of Hollow
  • Blogging at ShiaChat
  • Shian e Ali's Blog
  • From the cradle to the grave
  • repenters Beast mode 90kg - 100kg journey
  • My journey into a "White hat" Hacking career
  • The Sun Will Rise From The West
  • Muslim Coloring Book
  • Ramblings of a young Musulman
  • Qom
  • ANSAR-AL-MAHDI (AFS)
  • My Feelings and Emotions About Myself
  • Unity, the New iPhone and Other Suppressed Issues
  • Mohamed Shivji
  • The People's Democratic Republic of Khafanestan
  • Crossing the Rubicon
  • The 5 Schools
  • My Conversion Story; from Roman Catholic - to Agnostic - to Islam Shia
  • Inspire
  • With Divine Assistance You Can Confront a Pharoah, Even Empty Handed
  • Banu Musa
  • Erik Cartman Podcast
  • My Quora Digest
  • Transcriber's Blog
  • blog competition 2017
  • Quranology

Found 761 results

  1. 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?
  2. 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.
  3. 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
  4. 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.
  5. 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.
  6. 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
  7. 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
  8. 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 ?
  9. 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.
  10. 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
  11. [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?
  12. Hi all, Question 1. I have been doing some research about Sunni and Shia conflicts. Had some discussions with some Sunni friends and as well with Shias. A friend has suggested me to read this book "Tareekhi Dastawaiz By Maulana Zia Ur Rahman Farooqi Shaheed", download link Here are some screen shots if you cannot download book, Screen Shots This book presents a lot of points that seem very wrong. I want to know if any of you guys have read this book, and what do you think about this book authenticity. It quotes a lot from "Asool-e-Qaafi", which I believe is an authentic Shia book. Question 2. If you believe the references in above books are correct then can you please point me in right direction to read some books about Shia sect. I want to read about the points explained above, if Sahabas were wrong then why were they wrong? if Quran is not in original form then why not? If Some sahaba did wrong to Ahle bait, what is the source of that. Thanks.
  13. Dear sisters, as salaam in alaikum wa rahmatullah wa barakaatuhu. please could any one of you recommend Shia lady teachers of Quran and deeniyat in lucknow. pls share their website if you know of it. I searched for prof Taj Bano and dr Anjum Zaidi but didn't find their emails or website. Appreciate your help.
  14. Hope you are all well. Hopefully someone can shed light on this topic that I have found elsewhere which I myself would like an answer on too, using Hadith or Quranic verses. My questions are: Why create us to worship him if he doesn't need our worship Why create us to worship him if he doesn't want our worship Why create us to give us him mercy, if he doesn't want to give us your mercy Why create us to give us him mercy, if he doesn't need to give us your mercy That looks like 4 questions, doesn't it? But they all boil down to a single question which is this: Why do anything if you have no wants or needs. According to quran.com/35/15, Allah has no wants or needs, so that means that Allah did not want to give us his mercy and Allah did not have the need to give us his mercy, i.e. if you don't want to do something, why do it? Please note that many who have attempted to answer this question have focused on the "need" part but have neglected the issue of "wanting". Any input would be appreciated. Thank you in advance.
  15. Salam everyone, So a (shia) friend of mine has been recently watching videos about atheism and is now asking me question like why is shia islam right.. stuff like that. He is now asking me why Shia islam is right out of the thousand religions in the world and what about everyone else who was born as Christian, Hindu etc. I do not have enough knowledge, and I hope you guys can help this person.
  16. Following (Taqlid) the Religious Maraja (Mujtahid) Question: There are among us such people also who do not think that doing Taqlid in Islamic law is obligatory. They argue that it is incumbent on all to derive the laws of the Shariah from the Holy Quran and other sources. Because: 1. The Holy Quran is opposed to any kind of following (Taqlid) and it is absolutely against blindly following anyone. 2. Taqlid is to follow without question, and reason and wisdom do not like this type of following. 3. Taqlid is the cause of disunity among the Muslims because there are usually more than one Maraja and their legal rulings are not the same. Answer: We think that the source of all these objections is one. It is that there are two meanings of the word ‘Taqlid’. One of them is a general meaning which is the usual connotation. It has another literary meaning with which discussions are initiated in the books of Jurisprudence and principles. The previous and the present objections are regarding the first meaning while there is no connection between the first meaning and the second meaning. The explanation of this is usually Taqlid is used for improper actions in everyday life which people usually do by initiation without any proper thought or justification. To imitate foolish people is certainly a greater foolishness. It is neither sanctioned by reason nor by Islamic law. And no sane person is ready to follow any other person blindly. It is the same Taqlid with which the idolaters used to justify their idolatry. They used to say that their ancestors used to follow that custom and they were not prepared to forgo the customs of their ancestors. The Holy Quran has mentioned their argument in the following verses: Surely we found our fathers on a course, and surely we are followers of their footsteps.[113] They used to justify their foolish custom (of worshipping wooden and stone idols) by saying that their ancestors also did that. They used to blindly follow their customs. It is that same type of Taqlid that is responsible for the spread of social evils like racing, fashion and sexual perversion. Maulana Rumi has indicated this same type of Taqlid: “Their foolish Taqlid has destroyed the people”. As mentioned above most of the objection with regard to Taqlid are there due considering the first meaning of Taqlid which is used in general sense. However, the second meaning of Taqlid, used in religious terminology is completely different. It can be expressed in one sentence: “Following the specialists by non-specialists people in some matters.” That is, those who are not having the knowledge of religious problems, which require specialization and years of study they have to compulsorily follow the religious Mujtahid and act upon their rulings. In this sense is the meaning applicable for Taqlid—that is the following of a learned person by a less learned person. It is the basis of human life in all the fields, be they agriculture, manufacturing or medicine. If at any time this is taken out from human life, that is a patient does not visit a doctor, or people do not consult lawyers for legal advice, one does not consult the engineers and architects, one does not use the services of artisans, mechanics and experts of other fields, the social structure of the world would be endangered and every field will become extinct. The religious problems are not exempted from this system. Without any doubts, in the principles of faith like Tauheed, Adl, Nubuwwat, Imamat and Qiyamat, everyone has to do proper research themselves and their justification is nothing difficult and complicated also. Every person can do this according to his or her understanding capacity. However, for the Islamic practical laws: Worship acts, business transactions and politics like Prayer, fasting, holy war, penalties and punishments, relations and blood money marriage and divorce and thousands of other day-to-day matters. Everyone cannot obtain the knowledge of all these laws individually. Neither can they derive any benefit from the sources of Islamic law, like the Holy Quran, traditions, Reason and Consensus. Therefore people have no option but to follow the religious scholar for these problems. The scholars who have put in years of study and have gained deep knowledge of the book of Allah, the practice of the Prophet, and the sayings and writings of the Imams of Ahle Bayt (‘a). From this discussion we conclude that following a Mujtahid is not blind following without justification. This Taqlid has the logical and reasonable proof as follows: The view of a scholar, a wise man and specialist and that also that it is harmless; it is usually nearest to the truth and generally it is not away from the truth. And even if there is a mistake in it the error is limited while a non-learned person tries to act on his own he will do most of things in a wrong way. For example when a sick person goes to a doctor he usually takes a prescription and it is possible that the doctor might commit an error in it. However, his error will not have very serious repercussions in the prescription. (Here doctor denotes a knowledge and learned person). However, if man stops following the advice of doctors and whenever he is sick he takes whichever medicine he likes, then indeed he would be performing a risky thing. He has put his life into danger. The result of this discussion is that the layman following a specialist is logical and reasonable proposition. This is also established that this type of following and seeking benefits is not a sign of helplessness of man, it is rather a proof of his capability. Because we know that the sphere of knowledge is so vast that every field has hundreds of specialized branches and even if a person has the age of Nuh (‘a) and the brain of Avicenna he cannot even specialize in 1/100 of the sciences. Thus there is no other option but that he follows the specialists in the fields in which he himself is not an expert. For example if an engineer falls sick, he goes to a doctor and when a doctor wants to construct a house he goes to his favorite architect so that he may construct a plan for him. And when these two have some problem with their cars they go to an automobile mechanic. Also, those who are not specialists in Islamic law they follow the Mujtahids. Now the point remains that when people refer to the religious scholars and one dispensed appropriate advice why are they not allowed to ask questions? It is like saying that: What is the problem in the patient asking for explanation and justification of all the medicines that the doctor has prescribed for him. Is it possible for the doctor to explain all the prescriptions to his patients? Even if we presume that the doctor agrees to do so, but what use would it be for a person who is neither an expert in biology nor pharmacology and how would he accept all this to be true? Those who utter such things are indeed ignorant of the vastness of Islamic sciences. They don’t know that to understand the Holy Quran and hundreds of thousands of traditional writings is not a job of a layman. Years of study is required to understand the verses of Holy Quran, the traditions, the narrators of traditions and the system of knowing whether a particular tradition is correct or not; the interpretation of the sayings of the Prophets. All this requires specialization. Sometimes it also happens that to find the solution to a problem related to marriage, divorce or rearing of children one has to see many verses of Quran and refer to tens of traditions. Then one has to closely study the accounts of tens of narrators of traditions in the books of Ilme Rijal. Can everyone really have this much expertise? Does it not mean that everybody should leave their work and get busy in studying religious law? While we do not even know if all the people have the ability to reach to the level of Ijtehad or not. Whether they have the capacity to derive the laws of the Shariah or not. It is possible that in most of the people have different abilities. And to say that following different Mujtahids causes disunity, is indeed a strange allegation! 1. In every period there is only one or a few Maraja who are well known to all. But if all the Muslims express their views regarding the Islamic law there would be chaos in the community. 2. There is difference of opinion among the scholars in only the third or fourth level problems. There is no controversy regarding the basic laws and principles. That is why you see people who follow different Mujtahids standing together in the same row during congregational prayers. The partial difference in laws does not prevent their coming together of Jamat Prayers. All of them go for Hajj in the same days and perform the Hajj rituals and the difference in religious decree (Fatwa) does not inconvenience a single man of the caravan. All these things indicate that the differences in religious decree are only in the matters that do not affect Communal unity. Notes: [113] Surah Zukhruf 43:23 http://www.al-islam.org/falsafa/103.htm
  17. 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
  18. Salamun Alaikum va Rahmatullah I would like to share a video that in this video it seems a Shia mullah is teaching and declaring the belief of tafviz, tafviz is considered shirk and kufr in the view of Ahlul Bait (AS). Through out history such groups have been always cursed and rejected by Ahlul Bait (AS). من زعم ان اللَّه عزوجل فوّض امر الخلق والرزق الى حججه فقد قال بالتفويض والقائل بالتفويض مشرك». عيون الاخبار الرضا، ص 124 Ali ibn Musa al-Riza (the eight imam of twelvers) said : Whoever believes that Allah (Azza wa Jalla) has submitted (given the authority of) the affairs of creation and rizgh to his hujjats (prophets or imams) he has believed in tafviz and whoever believes in tafviz he is a mushrik (polytheist). I want to know whether this video is fake or anybody knows this mullah. I want to know whether I am misunderstanding this man or not. It seems he is saying that nowadays the affairs of everything is submitted to Imam Mahdi (AS) excluding Allah. While the true belief of Shia is that Mahdi (AS) is only the mediate between earth and sky. And he is the servant of Allah and he does everything by the permission of Allah. There is a big difference. Please watch the all video and pay attention to what he says carefully. Thank You in Advance
  19. حوزة الامام الحسين (ع) في ويندزور كندا Imam Hussain (A.S.) Hawza in Windsor, Canada بسم الله الرحمن الرحيم Imam Hussain Hawza would like to inform of its acceptance of new students for the year 2015-2016. The Hawza provides its students with the first two stages of Hawza: Muqadimat (introductory stage) and Sutooh (intermediate stage). Both of these stages require about 10 years to complete. During these 10 years, one learns several subjects such as 1-Islamic Beliefs 2-Islamic Jurisprudence 3-Islamic Morals 4-Logic 5-Arabic Grammar 6-Usool al-Fiqh 7- Other crucial subjects that a Hawza student is in need of. For most subjects, the student will study several books (from beginning to end), in order to have a good understanding and grasp of the subject. تعلن حوزة الإمام الحسين (عليه السلام) عن قبولها لطلاب جدد للعام الدراسي 2015-2016. تدرس في الحوزة مواد مرحلة المقدمات ومرحلة السطوح. تستغرق هاتان المرحلتان ما يقارب عشر سنين. في تلك المدة، يدرس الطالب موادا كثيرة، من ضمنها... 1- العقائد 2- الفقه 3- الأخلاق 4- المنطق 5- النحو 6-أصول الفقه 7- غيرها من المواد الهامة للطالب في أغلب المواد، يدرس الطالب كتبا عديدة (من بداية الكتاب الى نهايته) من أجل أن تصبح عنده المادة مفهومة،و يكون عنده استيعاب قوي لها. Requirements: -Every student who wishes to study part time or full time in Hawza has to be between 16& 26 years old. For those older than 26, they need to have previous Hawza education or a post-secondary degree in order to be enrolled in the Hawza. Otherwise, they might be permitted to attend classes just for the benefit of learning (this will need to be decided by the main office). - One must present two reference letters from people that are recognized by the Hawza. -Application must be filled out. -An interview with Sheikh Abdul-Menhem Charara, Dean of the Hawza, will be carried out before enrolling in classes. الشروط - كل من يريد الإنتساب الى الحوزة، لا بد أن يكون عمره بين 16- 26 سنة. من كان عمره يفوق 26 سنة، لا بد أن تكون عنده دراسة سابقة في \بعض المواد الحوزوية، أو شهادة دراسة آكاديمية. من لم يكن هذا الشرط متوفرا فيه، قد يسمح له بحضور الدروس من دون الإنتساب. - تقديم راسليتي تعريف من قبل أشخاص تعرفهم الحوزة. - ملأ إستمارة التسجيل. - مقابلة مع سماحة الشيخ عبد المنعم شرارة، عميد الحوزة، قبل الإبتداء بالدروس. Full-time studies: -Enrolling in fulltime studies means that the student will be studying all subjects taught in Hawza. The student will be taking classes 5 days a week, from Monday to Friday, 3-4 courses per day. *Each course is approx. 50 minutes long. * We might be in need of changing the schedule based on the administration's decision Part-time studies: Part-time students must meet with the administration to arrange and finalize their schedule تعطى الدروس في الحوزة كل يوم من الإثنين الى الجمعة، وتدرس 3-4 دروس يوميا. كل درس يستغرق 50 دقيقة. * قد يقتضي الحال بعض التغييرات حسب تقدير الادارة من لا يمكنه الإلتزام بهكذا دوام، يمكنه أن يدرس دراسة جزئية، بالتنسيق مع ادارة الحوزة Location- مكان الحوزة Imam Hussain Hawza is located @ 1485 Janette Ave. Windsor. Ontario (Canada) N8X 1X5. Phone # 519-256-7171 ext 10 (for receptionist) Ext 11 (for Sheikh Abdul Menhem Charara) Ext 17 (for Sheikh Charara’s assistant) You can email us at wiseman_02@hotmail.com Official Facebook Page: http://facebook.com/ihf.windsor May Allah shower us all with his infinite blessings. And all Praise be to the Lord of the worlds, and may He send his blessings upon his perfect creations, Muhammed and his Holy progeny
  20. Salaam, I am also a sunni but want to research into Shiism.I accept Twelve Imams but I am stuck here that how could imams be chosen by Allah. I've seen the sahih international translation (just because I found difference in that of different ulemas) of Surah Maidah, ayat 55 and Surah Baqrah ayat 124. In Surah Maidah It is translated as your ally instead of your guardian. I accept Surah Baqrah ayat 124 as basis that God chose leaders but according to Shias it is choosing at that particular time. And they can try not to do any sin and were successful because they were humans and humans are statue of mistakes and sins. As for prophet and said in Surah Fatah ayat 2. But other than this Allah has forgiven as in Surah Ahzab ayat 33. So It is difficult for me to accept that all were immune to sins. One thing more That How can Hazrat Ali (R.A) and Hazrat Fatima (R.A) and Imam Husayn and Imam Hasan be made of light. There isn't any hadith as far as I think in sunni text proving that. We just believe that Holy Prophet (S.A.W) was made of noor only. And also about the story of Mushaf-e-Fatima. About Maatams. Any Shia brother or Sister can help me in this matter.
  21. so what do you know about Dajjal? and how can we relate this to the 12th imam who is supposed to come back? bring hadith and let's talk about it. the end of times is coming closer every day
  22. When did the Quran have the punctuation marks added too it? As Muslims we all believe that the Quran is infallible and intact however is anyone familiar with the Quranic verses which Mention Ali, Fatima, Hassan and Hussian when you remove the punctuation? I forget the Ayat in which this miracle takes place can someone please help me.
  23. jafris

    I am Syed Abbas Ali and belongs to the family of Imam Jafar Sadiq. Basically My grand father had lost a major portion of our shajrah while migrating to Pakistan, and only a part containing 10 generations before me is left with him. None of his children (my uncles and my father) tried to complete it and he died when I was 2. My Far related grandfather (3rd Cousin to my grandfather) told me that My grandfather did tried to get the whole Shajrah back but was failed in this attempt as those of our relative in India and Lahore refused to provide us with that in fear of some sort of Property. Actually he is the one who told me that we belonged to Syed Qutb descendants who was descendant of Imam Jafar Saddiq and came from Iran or Afghanistan. My grandfather used to live in Jabalpur before seperation and his ancestors in Meeranpur, Jansath Tehsil, India. I tried to look back those Syeds in Meeranpur but found that They were Zaidis. Now I am totally Confused. I looked at a complete shajrah of Zaidis but couldn't find my ancestors name in it so we definitely belong to Jafris. "Syed Abbas s/o Syed Akhtar s/o Syed Aashiq s/o Syed Amjad s/o Syed Hasan s/o Syed Qasim s/o Syed Ameen s/o Syed Lal s/o Syed Dadan s/o Syed Qasim----- Syed Qutb (not mentioned but told to me)" Do anyone know Any book which has a complete shajrah of Jafris?? like those of Zaidis named "Shajrah Saadat e Barha"?? I am very Hopeful that you'll surely help me out. One thing I like to mention is that I'm a Sunni as my ancestors converted to Sunnism due to Taqiyya but many traditions and beliefs of Shia still exist in my family today. Please Anyone Help me.
  24. Question: There is a hadith that holds that Imam Ali (as) said that he created Prophet Adam (pbuh) with his own hands. Everyone believes in this, but I recently learned that the hadith isn't authentic. If that is the case then why do people believe in such a thing? Please tell me who has narrated this hadith? Is the narrator a reliable one? Brief Answer: If some people believe that Imam Ali (as) independently created Prophet Adam (pbuh), it will be against the Quran and considered shirk. Not to mention that the creation of Adam by the physical body (hands) of Imam Ali (as) doesn’t comply with existing realities, because his body was created after Prophet Adam’s and in a totally different time, making him one of Prophet Adam’s children and descendants. Of course taking into consideration the fact that sometimes creation is done through the mediation of others, and there are hadiths that maintain that the light of the infallibles existed before the creation of Adam (pbuh), believing that his creation took place through the mediation of their light won't be shirk and in conflict with Islamic fundamentals, although such a belief itself isn't considered one of the fundamentals of the Shia school of thought, thus more research can be done on it. Detailed AnswerWhat is for sure is that according to what one of the verses of the Quran clearly states, Allah ÓÈÍÇäå æÊÚÇáì created Adam (pbuh) with his own ‘hands’.[1] This verse and its content are accepted by all Shia scholars and interpreters, leaving no room for any doubt. On the one hand, after doing a general search in our hadiths, a hadith identical to what you mentioned in your question wasn’t found, but in the future if we stumble upon such a hadith, we will discuss its authenticity and chain of narrators. Also, if you have the Arabic of the hadith, please send it to us so that we can give a more precise answer to your inquiry. Anyhow, considering other hadiths and Quranic verses, we must say: keeping in mind the following premises, the creation of Prophet Adam’s (pbuh) earthly body through the light of the imams (as), of course with another explanation other than what might be common amongst people, is something possible and will not clash with the verse we mentioned either. We would like to draw your attention to these premises: 1- According to the Shia and many of the Sunnis, Allah ÓÈÍÇäå æÊÚÇáì bears no material body allowing us to say He is made of different parts and consider Him similar to other beings and creatures. That’s why we can't take some Quranic verses that attribute physical parts such as a face[2], hand[3], foot[4], eye[5], ear[6], etc. to Him for their literal meaning and are actually figures of speech that have an inner meaning and must be interpreted as Allah’s ÓÈÍÇäå æÊÚÇáì knowledge, power, existence, etc. This is why for instance when it is said that Adam (pbuh) was created by the hand of Allah ÓÈÍÇäå æÊÚÇáì, what is meant is that he was created by the power of Allah ÓÈÍÇäå æÊÚÇáì. 2- In many cases, Allah ÓÈÍÇäå æÊÚÇáì attributes what others apparently have done themselves and with their own hands to Himself, for example, He says that He is the one who provides the people with ships[7], although we all know that it is man who builds the ship, not Allah ÓÈÍÇäå æÊÚÇáì! Of course, since man’s power is in continuation and a part of Allah’s ÓÈÍÇäå æÊÚÇáì, explaining such a verse and understanding its true meaning isn't difficult, and in a sense, man and everything he has made are in reality, a creation of Allah's ÓÈÍÇäå æÊÚÇáì.[8] 3- According to some ahadith, the creation of the light of the imams (as) has taken place before the creation of Adam (pbuh). The prophet of Islam (pbuh) says: “When Prophet Adam (pbuh) was still amongst water and clay [hadn’t been created yet], I was a prophet.”[9] Similar to this hadith is another one that speaks of the chronological precedence of Imam Ali’s (as) imamate in relation to the creation of Adam (pbuh).[10] There are countless other hadiths that disclose the same meaning with different phrasings. 4- Imam Ali (as) was without a doubt one of the signs of Allah's ÓÈÍÇäå æÊÚÇáì might and power and because of this, he is called “The Hand of Allah” (ید الله). He himself in a hadith says: “أَنَا عَیْنُ اللَّهِ وَ أَنَا یَدُ اللَّهِ وَ أَنَا جَنْبُ اللَّهِ وَ أَنَا بَابُ اللَّهِ” (I am the eye of Allah, the hand of Allah, the side of Allah, and the path to Allah).[11] Keeping all of the above in mind, if anyone believes that Prophet Adam (pbuh) was created by the hands of Imam Ali (as), it will mean that Allah ÓÈÍÇäå æÊÚÇáì created him through one of the manifestations of His power, meaning the light of Imam Ali (as) that was created from before, not that the physical body of Imam Ali (as) independently did such a thing. On this basis, although the scale of belief in the matter you mentioned isn't as you put it, nevertheless, if anyone believes in it, it won't be in conflict with the accepted fundamentals of Islam, thus not causing those who might say so to be kafirs and mushriks. At the same time, it can't be said that believing in Imam Ali (as) creating Prophet Adam (pbuh) with his own hands is something that can't be denied in the Shia school of thought, on the contrary, it can be questioned and researched about. In the end, we would be grateful if you could send us the Arabic text of this hadith. [1] Sad:75 “قالَ یا إِبْلیسُ ما مَنَعَکَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِیَدَیَّ أَسْتَکْبَرْتَ أَمْ کُنْتَ مِنَ الْعالین”. [2] Qisas:88 “کُلُّ شَیْ‏ءٍ هالِکٌ إِلاَّ وَجْهَه”. [3] Ma’idah:64 بَلْ یَداهُ مَبْسُوطَتان ; Fath:10 “یَدُ اللَّهِ فَوْقَ أَیْدیهِم” [4] Qalam:42 “یَوْمَ یُکْشَفُ عَنْ ساق”. [5] Taha:39 “وَ لِتُصْنَعَ عَلى‏ عَیْنی” [6] Ale-Imran:181 “لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذین”; Mujadalah:1. [7] Ibrahim:32 “وَ سَخَّرَ لَکُمُ الْفُلْکَ”. [8] Saffat:96 “وَ اللَّهُ خَلَقَکُمْ وَ ما تَعْمَلُون” [9] Ahsa’i, Ibn Abi Jumhur, Awalil-La’ali, vol. 4, pg.121, hadith 200. [10] Ibid, pg. 124, hadith 208 “کنت وصیا و آدم بین الماء و الطین”. [11] Kuleini, Muhammad ibn Yaqub, Kafi, vol. 1, pg. 145, hadith 8. http://www.islamquest.net/en/archive/question/fa8168
  • Recently Browsing   0 members

    No registered users viewing this page.