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    • Thanks for your time guys. I got an answer from a scholar. Time for me to move along. 
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      If the woman worships Allah, then I think it's allowed (many people call themselves Christians or Jews but don't worship Allah so it's invalid in this case). Although not recommended due to the complications that will come later in life.  PS - Asking a scholar or Sheikh is the way to go.
    • You did not explain why there is a difference in the narrations between his book and the other book as shown in the video   “So then ask the people of the reminder if you do not have any knowledge.” Repeated twice in the Qur`an in two contrasting meanings, once in Surah Al-Anbiyah, Verse 7 and again in Surah Al-Nahl, Verses 43. The first verse is in regards to the non-Muslims that they should ask those who were sent with the Message if they are in doubt in regards to the Prophet of Allah (blessings of Allah be upon him and his family).   1. It has been narrated from our 12th Imam, Al-Hujjah (may Allah hasten his return) that he has stated: Imam Al-Hujjah Al-Qa`im (may Allah hasten his return) has said: “As for those events that will occur in the future, (for the answer on how to deal with them), refer to those people who narrate our sayings (Ahadith) since surely they (the ‘Ulama) are my proof over you and I am the proof of Allah.   2. Second Hadith that verifies the permissibility of Taqleed2: It has been narrated from Ahmad Ibn Ali Ibn Abi Talib Al-Tabrisi in Al-Ihtijaj from Abi Muhammad Al-Askari ((عليه السلام)) in regards to the words of Allah (سُبْحَانَهُ وَ تَعَالَى), “So then woe be to those people who write The Book with their own hand and then say to other that this is from Allah.” The Imam ((عليه السلام)) said, “This verse was in regards to a group from amongst the Jews.” A man said to Imam As-Sadiq ((عليه السلام)), “If this verse is about a group of people from amongst the Jews who did not know The Book (the revealed book from Allah) except through hearing it from their own Ulama (scholars) so how then is it possible for them to be castigated for following them and for accepting their Ulama. In addition, are not then the common folk from amongst the Jews similar to the common people from amongst us (the Muslims) who perform Taqleed (follow) their scholars?” The Imam ((عليه السلام)) replied, “Between the common people from amongst us (the Muslims) and the common people of the Jews, there is a stark difference in one respect and also one similar trait in another respect. As for the similar trait that is shared, so then surely Allah has also castigated our common people (the Muslims) who perform Taqleed (follow) their scholars (blindly) just as He has castigated the Jews. And as for the difference between the two, so then surely the common people amongst the Jews knew that their Scholars were prone to openly speak untruths and used to eat that which was forbidden for them and used to take bribes and also used to alter the practical rulings of the faith and their hearts were sent a warning that anyone from amongst them who would perform these acts would be a Fasiq (an open sinner) and that it was not permitted for him (the scholar from amongst the Jews) to speak the truths about Allah and it was also not permissible for them to act as intermediaries between the creations and Allah and thus because of this, they were castigated. Similarly are our common people (from amongst the Muslims), if they recognize open and blatant transgressions being performed by their Ulama (scholars) and strong forms of discrimination and prejudice and an attraction to the material word then whoever follows such people (does their Taqleed) will be similar to the Jews whom Allah had castigated who used to follow the transgressions of their scholars.” “So then however, as for the Fuqaha who protect their own soul, who safeguard their religion, who go against the desires and passions of their lower desires and who are obedient to the command of their Mawla, then it is permissible for the common people to perform Taqleed (follow them in religious issues) and this state is not found except in some of the Fuqaha of the Shi’a – not all of them. So then surely those who committed some sins and vulgar acts in a similar way that have been committed by scholars of the general stream (The Ulama of the Ahl As-Sunnah) - do not accept anything from them that they relate from us nor show them any respect. The mixed messages (Ahadith) that been related claiming to be from us (Ahlul Bait) have increased, therefore the immoral people take from us and change it completely because of their ignorance and they put things differently because of their lack of knowledge. Others deliberate to lie about us.” ^ This refers to people like ahmad al Hassan because he changed some of the ahadith mentioned if you've watched the video   https://www.al-Islam.org/articles/what-taqleed-shaykh-saleem-bhimji  I don't understand why he would call following a scholar is considered shirk? Do we ask help from them and for our needs? Do we ask them to guide us and protect us from harm? Many Muslims nowadays are unsure about Islamic rulings and differentiating between right and wrong, so they refer to these 3ulama' because they have higher knowledge than us. They've memorised the Holy Book, read narrations of the Holy Prophet (sawas) and the Ahlul Bayt(عليه السلام). So obviously we'd turn to them. How is that in relation towards committing shirk?   So that's like saying the politicians from Da'wah party of Iraq are righteous human beings because they are against the scholars despite their corrupt government.      
    • Those cases are not connected. You do know the Houthis are religiously much closer to Sunnis than Shias?
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