Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله
  • Latest Blog Entries

    • By Muntazir e Mahdi in Bayaan e Muntazir
      کتنی بار تو انسانیت کو مارے گا بتا؟
      کب تک تو کائینات کو رلائے گا بتا؟

      کعبة سے تو کرارؑ کو کرپایا نہ ختم
      کب تک تو دیواروں سے مٹائے گا بتا؟

      نامِ حق سے باطل تیرا کام ہے منافق
      کب تک تو حق کو جھٹلائے گا بتا؟

      تیری سیاہ روح، نہ کوئلہ، ہے جہنم کا ایندھن
      کب تک تو جلتے در سے منہ موڑے کا بتا؟

      آتا ہے بقيةللّٰهؑ اور دَورِ عدل و انصاف
      کب تک تو اپنے انجام سے بھاگے گا بتا؟

      تو  نے بہایا نہ صرف آب تو نے بہایا ہے لہو
      کب تک تو منتظر کو اس سے لکھوائے گا بتا؟
    • By Warilla in Zaidia the middle path.
      Imam al-Hādi ila al-Haqq, Abul-Hussein Yahya
      bin al-Hussein bin al-Qāsim bin Ibrāhīm bin Ismā’īl bin Ibrāhīm bin al-Hassan bin
      al-Hassan bin Ali bin Abi Ťālib, upon them be peace. As we can readily notice from
      his lineage, he was a Hassani sayyid.
      Also, on his mother side, he was a Descendant of the Prophet, peace and
      blessings be upon him and his progeny. His mother was Umm al-Hassan bint alHassan bin Muhammad bin Sulaymān bin Dawūd bin al-Hassan bin al-Hassan bin
      Fātima bint Prophet Muhammad, peace and blessings be upon him and his progeny.
      He was born in Medina in the year 245 AH/860 CE. His mother was
      pregnant with him during the lifetime of his illustrious grandfather, Imam al-Qāsim
      bin Ibrāhīm ar-Rassi, upon him be peace. She delivered the child in Imam ar-Rassi’s
      dwellings, and the imam—acting upon the Prophetic Sunnah—recited the call to
      prayer in his grandson’s ears and supplicated for him.
      Imam al-Qāsim then asked his son al-Hussein what he will name the child.
      When al-Hussein responded by saying “Yahya,” Imam ar-Rassi, upon him be peace,
      is recorded to have then said: “By Allah, he will be the Master (Sāhib) of Yemen!”
      This prophecy came true when Imam al-Hādi, upon him be peace, migrated to
      Yemen and became its Imam. Imam ar-Rassi, upon him be peace, would not live
      long enough to see his grandson fulfill this prophecy because he only lived one year
      after the birth of Imam al-Hādi, upon him be peace.
      Although little is known of his childhood, Imam al-Hādi followed a
      rigorous system of education—an education befitting of a Descendant of the Prophet
      who was to attain the Imamate. Also, judging from the scholastic output of his
      forbears, especially Imam ar-Rassi, the young al-Hādi was inundated with study of
      the various sciences associated with theology, jurisprudence, Qur’ānic exegesis,
      philosophy, logic, language, etc.
      His upbringing in Medina especially made him susceptible to the various
      trends and areas of knowledge. Medina was the hub of the Muslim empire and one of
      the centres of Islamic learning. Although, the political capital of the Muslim Empire
      was in Iraq, Medina still held a high place of esteem and scholarly ambition. It is the
      City of the Prophet, peace and blessings be upon him and his progeny, and the home
      of one of the most sacred mosques in the world. It was a garrison town that hosted
      Muslims from all over the Muslim world and served as a headquarters for those
      serious about the study of divine knowledge. That withstanding, there was a vibrant
      trend in Medina that enabled the young Yahya to pursue his studies at the highest
      His son, Imam Muhammad, upon him be peace, narrated that his father
      completed and mastered the sciences of divine knowledge at the age of 17. One can
      readily see the depths of his knowledge when one looks at the books that he
      authored. We will take a brief look at some of the areas of knowledge that he
      mastered utilizing his works.
      Imam al-Hādi: The Linguist
      Imam al-Hādi, upon him be peace, was a man of letters who demonstrated
      knowledge of the various sciences of the Arabic language in his works. His Qur’ānic
      exegeses and responsa literature demonstrated his knowledge of word derivation and
      extraction. For example, in one of his replies to a question regarding the meaning of
      the verse: {“If Allah desires, He could leave you astray. He is your Lord…”} (Q.
      11:34), he demonstrated that the phrase {leave you astray (yughwiyakum)} is derived
      from the word “to punish” (ghayya). Therefore, the leaving astray of a person is said
      to refer to Allah’s punishment or chastisement.
      Another instance of his mastery of the Arabic language is his use of metered
      prose. In this, he followed the example of his grandfather, Imam ar-Rassi, upon him
      be peace, who oftentimes wrote his treatises in poetry form. One example of Imam
      al-Hādi, upon him be peace, writing in prose is his Jawāb li Ahl as-Sanā`, where he
      addresses the theological concerns of the people of Yemen using rhythmic poetry.
      Imam al-Hādi: The Exegete (Mufassir)
      Although there are two books of Qur’ānic exegesis (Kitāb at-Tafsīr and
      Ma’āni al-Qur’ān) authored by Imam al-Hādi, upon him be peace, these books no
      longer exist. However, there are some extant works where Imam al-Hādi, upon him be peace, 
      engaged in Qur’ānic exegesis.
      For example, in one of his replies, he has many sections that begin with the
      title “The Meaning of the Exalted’s statement…” In these sections, he interpreted
      seemingly difficult Qur’ānic passages.
      He also authored several works in which he, upon him be peace, sought to
      interpret the meaning of “Celestial Chair” (al-Kursi) and “Divine Throne” (al-‘Arsh)
      in verses, such as {His Celestial Chair extends over the heavens and the earth} (Q.
      2:255) and {The Most Gracious is established on the Throne} (Q. 20:5). The
      majority of Muslims have agreed to retain the literal import of these verses and
      discouraged interpretation; yet, Imam al-Hādi, upon him be peace, did not hesitate to
      apply a figurative meaning to both terms.
      Imam al-Hādi: The Hadīth Scholar (Muhaddith)
      Imam al-Hādi, upon him be peace, compiled hadīths in works such as Kitāb
      al-Ahkām fil-Halāl wal-Harām. His methodology towards the hadīths was simply to
      relate those narrations on the authority of his ancestors. For example, he may relate a
      hadīth with the following chain:
      My father related to me on the authority of his father —his
      grandfather—his ancestors, upon them be peace—the Messenger
      of Allah, peace and blessings be upon him and his progeny, who
      said: ((Friendship is security and separation is a bad omen)).
      There are also instances where he related a hadīth with a chain containing
      narrators other than his ancestors. For example, in the same Kitāb al-Ahkām, he
      related the following hadīth:
      My father related to me on the authority of his father —his
      grandfather—Abu Bakr Ibn Abi Uwais al-Madini—Hussein bin
      ‘Abdullah bin Damīra—his father—his grandfather—’Ali bin Abi
      Ťālib said: The Messenger of Allah, peace and blessings be upon
      him and his progeny, said: ((There’s no marriage except with a
      guardian and two witnesses)).
      Although, this chain contains some of his ancestors, it also contains narrators other
      than them.
      In addition to relating Prophetic hadīths, Imam al-Hādi, upon him be peace,
      also related the statements of the imams of Ahl al-Bayt, upon them be peace. He
      related the statements of Imam ‘Ali, Imam al-Hassan, Imam al-Hussein, Imam Zayd,
      and even his grandfather, Imam ar-Rassi, upon them be peace. However, in most
      cases, Imam al-Hādi, upon him be peace, did not relate the chain of narrators when
      he reported hadīths.
      By the time Imam al-Hādi was born, the sciences of hadīth had been
      developed. Indeed, He lived in a generation after the likes of Imam Ahmed bin
      Hanbal, Imam al-Bukhāri, and Imam Muslim. Hadīth and its sciences were
      widespread before Imam al-Hādi, upon him be peace, was born because Imam alBukhāri died in 256 AH and Imam Muslim died in 268 AH. Their compilations of
      hadīths were available during the lifetime of Imam al-Hādi, upon him be peace.
      Since that is the case, a common question is “Why didn’t Imam al-Hādi,
      upon him be peace, utilize the various sciences of hadīth developed by scholars like
      Imams al-Bukhāri and Muslim?” As we mentioned, he rarely narrated reports with a
      chain of narrators between him and the Prophet, like al-Bukhāri, Muslim, and others.
      Modern critics of Imam al-Hādi and his school have also asked this question and
      criticized his rulings based upon this.
      It cannot be said that he was ignorant of such sciences because he lived in
      Medina and studied many of the sciences related to the religion—hadīth being one of
      them. The importance placed upon listing the chain of narrators (sanad), was
      something current before and during the life of Imam al-Hādi, upon him be peace.
      Indeed, in his book Al-Muntakhab, he narrated hadīths from the texts of scholars like
      ’Abdur-Razāq and Imam Mālik bin Anas with complete chains.
      We reply by saying that in most cases, his narrations are generally without a
      complete chain of narrators because he cited well-known hadīths and refrained from
      relating the chains because of their notoriety. For example, in his Kitāb al-Ahkām, hecommonly said: “It has reached us on the authority of the Messenger of Allah, peace
      and blessings be upon him and his progeny…” without relating a complete chain.
      He mentioned his own methodology when relating hadīth in Al-Muntakhab:
      Verily we have only compiled, in this chapter, those reports with
      authentic narrations from the narrators of the Generality so as to
      prove to them with evidence. That way, we can overcome them by
      using narrations deemed reliable by them.
      More than likely, he figured that those who wanted to identify and verify
      the chains could refer to the already extant books of hadīth. This is why he never
      authored a compilation of hadīths. Also, the books in which he related the most
      hadīths are books of jurisprudence, not books of hadīth. He sought to justify his
      positions by these narrations, not justify the authenticity of these narrations.
      Even in his texts concerning theology, history, or the imamate, he stated
      that the narrations he cited could be found in the books of the Generality. For
      example, in this text Uŝūl ad-Dīn, he said:
      The community agrees that the Messenger of Allah, peace and
      blessings be upon him and his progeny, said: ((Al-Hassan and alHussein are the masters of the youths of Paradise, and their father
      is greater than them)).
      He acknowledged the existence of such narration in the texts of the general body of
      Muslims. That withstanding, there would be no need to relate a complete chain of
      Imam al-Hādi: The Jurist
      He became an accomplished jurist during his time and the “Hadawi School”
      was named after him. His jurisprudential rulings are available in his books: AlMuntakhab and Kitāb al-Ahkām. He also addressed many issues of jurisprudence in
      his letters to individual provinces and people. However, the basis of his
      jurisprudence is in the two aforementioned books which are called the “Two
      Collections” (al-Jāmi’ayn).
      He utilized the first two of the existing methodologies to derive rulings (e.g.
      the Qur’ān and Sunnah); however, he differed with many of the jurists of his time in
      the third source of jurisprudential derivation. As this third legal source, Imam al
      Hādi, upon him be peace, utilized the statements and consensus of the Progeny of
      Muhammad, peace and blessings be upon him and his progeny. According to him,
      their individual and collective statements and actions were a firm proof for the
      Prophetic Sunnah. Similar to the Sunnite jurist, Imam Mālik bin Anas, who
      contextualized the first two legal sources using the actions of the people of Medina
      (amal al-Madīna), Imam al-Hādi based the understanding of the Qur’ān and Sunnah
      upon the individual and collective opinions of the imams of the Ahl al-Bayt, upon
      them be peace.
      In those issues where the imams of the Prophetic Household agreed, their
      consensus and collective actions formed a definitive and irrefutable proof. For
      example, Imam al-Hādi, upon him be peace, narrated:
      Regarding wiping over the leather socks (al-khuffayn), slippers,
      leggings, a head-scarf, a turban, and a cap, the consensus of the
      Progeny of Allah’s Messenger, peace and blessings be upon him
      and his progeny, is that it is not permissible to wipe over any of
      those things.
      However, in those issues where the Descendants disagreed, there was room for one
      to choose an opinion out of their rulings.
      Imam al-Hādi: The Mystic
      Imam al-Hādi, upon him be peace, as evident from his writings, was also
      adept in the area of Islamic spirituality. Although he did not author texts specifically
      dedicated to the spiritual path like his grandfather, al-Hādi nevertheless attained a
      semblance of spiritual mastery. For example, his biographers reported regarding his
      One day, [Imam al-Hādi] entered after having purified himself for
      the prayer [by making ablution]. He took a rag and washed his face with it. He then said: “To Allah we are from and to Allah we will
      return! This rag is from the tithe [donated to give to the poor]!”
      When I mentioned it, he said: “It is not even lawful for us to wipe
      our faces with it or shade ourselves from the sun with it!”
      Imam al-Hādi’s scrupulousness and spiritual awareness didn’t even allow him to dry
      his face with the scraps of cloth donated to charity!
      Among his writings that address the issue of the spiritual path is the last
      chapter of his Kitāb al-Ahkām entitled: “The Book of Asceticism (az-zuhd),
      Manners, and Other Things Related to the Perfection of Character.” In this chapter,
      he addressed topics such as seeking forgiveness, giving in secret, controlling anger,
      dreams, and showing off—just to name a few. As evident from this text, Imam alHādi, upon him be peace, perceived the spiritual path in terms of character
      reformation and adopting praiseworthy habits.
      Although his sense of spirituality would be seen as “sober” compared to the
      ecstatic nature of the Sufism prevalent during his time, his success in the Path to
      Allah was evident by the miracles attributed to him by his biographers. We will
      relate some of them, insha-Allah.
      One of them said:
      There was my young son with me who couldn’t talk. I sought some
      medicine for him, but to no avail. I decided to carry him to Mecca
      with me. On the way, a letter from al-Hādi, upon him be peace,
      came to me. We took his seal, placed it in water, and gave it to the
      boy to drink. All of a sudden, he began to speak clearly! A group
      of people witnessed the boy speaking, some of whom knew him
      when he couldn’t talk!
      Another one of them said:
      A man used to hurl insults at the companions of al-Hādi, upon him
      be peace, during the day of Mīnās. Al-Hādi supplicated against
      him that Allah sever his fingers. The man’s fingers began falling
      off until his wrists. He died as a result.
      Imam al-Hādi: The Imam
      Imam al-Hādi, upon him be peace, was also recognized as an imam during
      his lifetime. This title entailed that he was recognized by his contemporaries as
      suitable for leadership based upon certain qualifications stipulated by the Qur’ān and
      He attained the Imamate on 284 AH. Before that time, when the tribes of
      Yemen were embroiled in disputes, they wanted someone just and independent to
      arbitrate between them. They sent a message to Medina to have a Descendant of the
      Prophet, known for his piety and knowledge to come to Yemen and arbitrate.
      Imam al-Hādi, upon him be peace, answered the call and proceeded to
      Yemen. As a result of his fairness and knowledge, the people of Yemen collectively
      decided to make him their imam—fulfilling the prophecy of his grandfather, Imam
      ar-Rassi, upon him be peace. The people pledged allegiance to him on the conditions
      that he revive Allah’s religion and the Prophetic Sunnah, fight the enemies of Allah
      and the religion, and command the good and prohibit the bad. He assumed this role
      and was labeled “the Imam of Yemen.”
      His most abundant literary output occurred during his Imamate. This
      demonstrates that he was not just a statesman preoccupied with power and rule only;
      rather, he was an imam whose primary goal and concern was the protection of the
      people’s beliefs and practices. His many letters to provincial governors and
      refutation of deviants demonstrate this.
      Imam al-Hādi: The Theologian
      The role that is the most important to us for this present text is his role as a
      theologian. He authored a number of texts on theology, some of which includes:
      Kitāb Bāligh al-Mudarik, Kitāb fīhi Ma’rifat Allah ‘Azza wa Jalla, Al-Mustarshid fī
      at-Tawhīd, and Uŝūl ad-Dīn—just to name a few.
      Imam al-Hādi, upon him be peace, was a theologian concerned with the
      beliefs of those who were his subjects. He approached the subject of theology very
      seriously. Indeed, it could be said that in his works, no other topic occupied as muchof his energy as theology. As we previously mentioned, his primary concern as an
      imam was the protection of the people’s beliefs and their adherence to the Prophetic
      Sunnah as preserved through the Muhammadan Descendants, upon them be peace.
      In his theological works, Imam al-Hādi, upon him be peace, addressed
      issues such as Divine Oneness (at-Tawhīd) and its dimensions, Divine Justice (al-
      ‘Adl) and its dimensions, Prophethood and its dimensions, the Imamate of the Ahl alBayt and its dimensions, as well as the affairs of the Hereafter and its dimensions.
      Although his approach has been likened to that of the Mu’tazilites, he
      nonetheless, formulated some theological concerns utilizing methods unique to him
      and not prevalent amongst the Mu’tazilite school. That is not to say that he refrained
      from using terminology developed by the Mu’tazilites (e.g. “al-manzila bayna almanzilatayn“).
      However, judging from his approach regarding the Imamate of the
      Prophetic Descendants, he took a drastic turn from the Mu’tazilites who held to the
      Imamate of Abu Bakr.
      Imam al-Hādi: The Martyr
      During his Imamate in Yemen, he also engaged in military campaigns. His
      chief adversaries were the Qarmatians, a deviant sect of Ismā’īli Shi’ites. This group
      was so devious that according to historians, they overran the Sacred Mosque in
      Mecca and held the Ka’aba for ransom! A group of them led by a false-prophet from
      Kūfa named ‘Ali bin al-Fadl, marched towards Yemen. The Imam gathered a force
      and led the troops against Ibn al-Fadl.
      Al-Hādi, upon him be peace, continued to wage war against this deviant
      group until the end of his Imamate. He, upon him be peace, died at the age of 53
      from poison at the hands of one of the Qarmatians.
    • By Warilla in Zaidia the middle path.
      Taken from IRS
      Usually, after discussing the issue of the explicit appointment of Ali (عليه السلام) the next question that usually arises is the Zaydi position on the first three Caliphs. Below is an excerpt from an aqeeda commentary Kitaab al-Idaah fi Sharh al-Misbaah:
      Regarding the judgment concerning those who preceded Amir al-Mumineen (عليه السلام) in the imamate, such as Abu Bakr, Umar and Uthmaan, the consensus of the Prophet’s Descendants holds that they were in error when they preceded him. They are declared disobedient by that. This is because the explicit appointment of ‘Ali’s imamate is established by clear and unequivocal text. Its proof was elucidated.
      Ad-Dawaari said that the majority of the Prophet’s Descendants do not consider them disobedient. Some declared them disobedient and some did not, and they disagreed. Some of them reserved judgment (tawaqqaf). This [i.e. reservation] is the position of the majority of the Zaydis. Some also pray for Allah’s pleasure for them, such as Sayyid Mu’ayyad Billah, al-Kani, Qadi Ja’far, and others.
      I say: This is the position of the majority of later Zaydis.
      They say that due to their preeminence and the Messenger’s praise for them, as well as what has come in the Qur’aan concerning Allah being pleased with them, such as the verse {Verily, Allah was pleased with the believers when they pledged allegiance to thee under the tree} and so forth. We are certain of their true faith, and one cannot speak of them except with true faith.
      I say: This statement does not preclude that they can never be guilty of disobedience. Our knowledge of their true faith is subject to abrogation clearly. Regarding their praise and the declaration of pleasure on them, this applies to them before being guilty of disobedience.
      They say that disobedience is either major sin or minor sin. One cannot apply their act of disobedience to either category with definitive proof.
      I say: Since it is established the imam after Allah’s Messenger, peace and blessings be upon him and his progeny, was ‘Ali (عليه السلام), it does not apply. This is because they prevented the imam from that which was his right. This is a form of rebellion. Rebellion is a form of disobedience by consensus. It is the root of every other major sin of disobedience like that which can be proven with definitive proof. This is the original doctrine (madhhab) of the Prophet’s Descendants (عليه السلام) as was stated.
      And Allah knows best!
    • By Warilla in Zaidia the middle path.
      Taken from Imam Rassi society
      Among the things that it is praiseworthy to do on Ashura is fast.
      --Imam al-Mutawakkil ala Allah, Ahmed bin Suleiman (عليه السلام) said in his Kitāb Usūl al-Ahkām :
      It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his
      progeny, that he used to fast on ‘Ashura.
      It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his
      progeny, that he said: (There are no days that has as much reward as the month of Ramadan and
      ‘Ashura.) There are two reports that mention the recommendation of fasting on ‘Ashura, which is the tenth
      of al-Muharram. Some of the Imamis discourage fasting because al-Hussein bin Ali (عليه السلام) was killed on
      ‘Ashura. That is not reliable (‘itimād) because fasting does not prevent grief. Also, breakfast is closer to
      the pleasure of fasting. He was killed after the time of the Prophet, peace and blessings be upon him and
      his progeny, and it is not permissible to change something after a Shari`ah law has been established. It is
      narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny,
      that he fasted on ‘Ashura and encouraged others to fast. It was said to him: “O Messenger of Allah, it is a
      day that is esteemed by the Jews and Christians.” The Prophet, peace and blessings be upon him and
      his progeny, replied: ((Then, next time, we fast on the ninth day.))
      Elsewhere in the book, there are other narrations that state that Prophet, peace and blessings be upon
      him and his progeny, commanded those who ate on ‘Ashura to make it up.
      --Imam Nātiq Bil Haqq, Abu Talib Yahya bin al-Hussein al-Hārūni (عليه السلام) said in his Kitāb at-Tahrīr :
      It is recommended to fast during times where there is no difficulty or detriment to the body. One is to
      break the fast [i.e. not fast] on the days of the 2 Eids and the Days of Tashrīq. It is recommended to fast
      during the months of al-Muharram, Rajab, and Sha’ban. It is also praiseworthy to fast on Mondays and
      Thursdays. It is recommended to fast on ‘Ashura, which is the tenth of al-Muharram. It is also
      recommended to fast on the day of ‘Arafat for those in other cities. [It is also praiseworthy to fast] on the
      13th, 14th, and 15th days of every month.
      --Imam al-Qasim bin Ibrahim ar-Rassi (عليه السلام) said in his Kitab al-Wāfid:
      “The fasts of great reward include: Rajab, Sha’ban, the White Days, ‘Ashura, the day of ‘Arafat, Mondays,
      and Thursdays.”
      --Imam al-Hadi ila al-Haqq, Yahya bin al-Hussein (عليه السلام) says in Kitāb al-Ahkām :
      There’s no problem fasting on ‘Ashura. It is a good thing to do so. It is narrated on the authority of the
      Messenger of Allah, peace and blessings be upon him and his progeny, encouraged fasting on that day
      as something special. It is recommended to fast during times where there is no difficulty or detriment to
      the body. This is because Allah, the Exalted, does not desire hardship in acts of worship and desires
      ease for them. Allah says: {Allah desires ease for you and not difficulty} (Q. 2:185). If one is strong, they
      can fast this fast.
      It is not permitted to fast during the days of al-Fitr and al-Ažha, as well as the Days of Tashrīq. This is
      because the Messenger of Allah, peace and blessings be upon him and his progeny, forbade fasting on
      these days. He also said that eating and drinking are to be done during these days, and one is to break
      the fast. One is not to fast on these days.
      I relate on the authority of my father on the authority of his father who was asked about fasting on
      ‘Ashura, which day is it, and fasting on ‘Arafat: He replied: “Fasting on that day is a beautiful act and there
      is a lot of reward in doing so. There’s no harm in refraining from it. It is also a lot of reward in fasting on
      the day of ‘Arafat. It is expiation for that year. Concerning ‘Ashura, it is on the 10th. There is no
      disagreement concerning that.
      Among the blameworthy things to do is wail and strike oneself out of grief Imam al-Mutawakkil ala Allah, Ahmed bin Suleiman (عليه السلام) says in his Kitāb Usūl al-Ahkām :
      It is narrated on the authority of the Prophet, peace and blessings be upon him and his progeny: ((Two
      evil sounds are cursed in this world and the hereafter: the sound of lamenting from one in mourning who
      rip their pockets, scratch their faces, and laments the lamentations of Satan; as well as the sound of one
      who celebrates a blessing with mindless entertainment (lahw) and the flutes of Satan)).
      It is narrated on the authority of Zayd bin ‘Ali—his ancestors—‘Ali, upon them be peace: “The Prophet,
      peace and blessings be upon him and his progeny, said: ((The one who shaves, lashes, rips, and calls
      out of woe and grief, is not one of us)). Zayd bin ‘Ali said: “‘Shaves’ refers to shaving one’s hair. ‘Lashes’
      refers to cries of the wailers. ‘Rips’ refers to ripping one’s pockets.
      Our comments: The proof of lashing out severely is in the statement of Allah, the Exalted: {But when fear
      departs, they lash at you with their sharp tongues} (Q. 33:19).
      It is narrated on the authority of ‘Ali, upon him be peace, that the Prophet, peace and blessings be upon
      him and his progeny, prohibited wailing.
      It is narrated on the authority of ‘Abdur-Rahmān bin ‘Awf who said: I took the Prophet, peace and
      blessings be upon him and his progeny, by the hand and we went with to his son, Ibrāhīm, may Allah
      bless him, who passed away. He buried him and then cried. I then said: “O Messenger of Allah, do you
      cry after prohibiting it?” He replied: ((I did not prohibit crying. However, I did prohibit two types of evil
      sounds: the sound of one who celebrates a blessing with mindless entertainment and the flutes of Satan;
      as well as the sound of lamenting by slapping one’s cheeks (laŧm) and ripping one’s pockets. This [i.e.
      crying] is a mercy. The one who does not show mercy will not be shown mercy)).
      Therefore crying for Imam al-Husswen (عليه السلام) and his family is permissible, but wailing isn't.
      And Allah knows best!
    • By Ali in ShiaChat.com Blog
      [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 yearold 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 endless 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 “Hashtag” 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 a 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 piggybacked 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 any time 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 set up 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?
    • By starlight in Light Beams
      I will start by giving a very simplified functional subdivision of the human Central Nervous System. Based on function, human brain can be divided into three areas
      1.     Brain stem: Brain stem is an upward continuation of spine. It is concerned with functions like controlling heart rate, regulation of blood pressure, breathing and some digestive functions to name just a few. Some of these are vital functions so an injury to brainstem could mean immediate death. That is why special care is taken to stabilize the neck in road traffic accidents.
      2.     Limbic System: This is a group of structures in our brain which together are involved in controlling behavior and emotions- Anger, pleasure, fear and punishment, reward, rage, curiosity, hunger, satiety, sexual drive, motivation and passivity, all of these come from the limbic system.
      3.     Cerebral Cortex: This is what we call the higher brain in laymen terms. It performs the ‘executive functions’. The prefrontal cortex(PFC) occupies the anterior portion of the frontal lobes and is thought to be one of the most complex anatomical and functional structures of the mammalian brain.
      All living creatures have some system for maintain vital body functions like breathing in place of brainstem. All vertebrates possess a limbic system so dogs, cats and other animals are able to feel and express emotions. Amongst vertebrates the only classes to possess the characteristic cerebral cortex are mammals (and some reptiles, lolz, so the conspiracy theories about the world being controlled by an elite group of reptiles could turn out to be true) Amongst the mammals Allah (سُبْحَانَهُ وَ تَعَالَى) bestowed the humans with the most highly developed cerebral cortex of all its creations on earth. When I say highly developed I don’t mean size or surface area relative to body, I mean functionally development and intellectual capabilities. Humans are probably intellectually highest of all the earthly species created by Allah.  It is because of this highly developed cortex that humans sit at the top of the hierarchy and have been called ‘Vicegerents of Allah’ on earth. Of course, not any two footed being in human form can be the vicegerent of Allah(سُبْحَانَهُ وَ تَعَالَى). He also has to manifest divine attributes in both his private and social life.
      So our cerebral cortex is capable of ‘higher mental functions’ like thinking, abstraction, planning, decision making and controlling the limbic system! This last function is probably its most important function.
      The brainstem functions are not under our conscious control. Obviously we cannot tell our bodies increase or decrease the heart rate or blood pressure.
      Higher mental functions are almost always voluntary.
      The limbic system sits on the the borderline between brain stem and cerebral cortex both structurally and functionally (the word limbic means borderline in latin) What does this mean? This means that we can choose to exercise control over our behavior and emotions using the executive powers of cerebral cortex or we can let the limbic system run loose and let it do whatever it wants in which case a human would be expressing a range of unbridled emotions anger, curiosity, sexual drive etc
      Let’s look at some differences in capabilities of humans vs animals which are manifested by virtue of an intellectual cortex and are important from a religious perspective.
       Animals are incapable of differentiating between haram and halal. That’s why Allah(سُبْحَانَهُ وَ تَعَالَى) didn’t make it obligatory on them to respect these boundaries.  It is the cerebral cortex and its associated areas which give the humans the capability learn this and differentiate between the two in various life situations. But if the humans choose not to utilize the cerebral cortex for this purpose and let their limbic system(emotions) take over, they lose the differentiation and in those instances they are acting like animals. This can easily be observed in the most primal of behaviours like consuming food and copulating and also in advanced actions like earning rizq through unlawful means. Animals cannot be taught moral and ethics. If your pet dog steals a piece of meat you can arouse feelings of fear and punishment in it but you cannot teach him why stealing is wrong. This is again due to the absence of the cerebral cortex that humans possess and probably this is the reason why animals won’t get punished for misconducts in the akhirah like humans.  Animals cannot differentiate between tahara and nijasat. Again this is something which is a function of cerebral cortex. Physical purity is something which is very crucial in Islamic faith. The principles of mahram/namehram can only be comprehended by humans. Looking at the above we can see how intellect elevates humans from the level of animals to vicegerents of Allah. Maybe this is why most of things that are counted as sins in islam are in principle limbic system(emotions) overriding the cortex(intellect)
      Anger- limbic system taking charge, Zina and haram lust – limbic system taking over humans, Consuming haram food and even stuffing yourself with halal food- limbic system satiety centre gone out of control, Curiosity-  Even though the mechanism behind curiosity isn’t very well understood because it is difficult to differentiate curiosity from information seeking but what research has discovered so far is that a part of the limbic cortex is involved in both regulation and reward that is associated with curiosity(1). In Surah Hujraat (49:12) Allah forbids us from spying and ‘Tajassus’ but if limbic system is not controlled the person could be snooping around other people’s affairs, just like an animal would sniff and examine any object in vicinity. Gambling – During gambling intellectual areas of the brain like prefrontal cortex show less activity than limbic areas depicting a link between gambling and limbic system(2) What’s interesting is that in an animal study conducted on gambling ,some species of animal demonstrated the same choices and psychological behavior as pathological gamblers. So, when Allah(سُبْحَانَهُ وَ تَعَالَى) made gambling haram it was probably to not let humans reduce themselves to animals. Drinking –Alcohol impairs functioning on the prefrontal cortex, disrupts normal pattern of neuronal activity required for decision making and thinking and hence leads to limbic system taking over. This is manifested a as lack of inhibition in people commonly observed in people who has ingested alcohol.(3) If we look at Jihad bil nafs in medical terms it’s just a battle between limbic system and cerebral cortex.
      Looking at the lives of Ahlulbayt (عليه السلام) we won’t find any instance where we see limbic system ruling over them. There is a famous incident where in the battle of Khandaq, where Imam Ali(عليه السلام) was on Amr bin abde Wud’s chest and about to kill him but then he abused Imam Ali(عليه السلام). At this Imam Ali (عليه السلام) moved from Amr’s chest and walked away. After the battle was over people asked Imam Ali(عليه السلام) the reason why he had spared Amr’s life when he had overpowered him. At this he replied,” When I had floored him, he abused me, as a result of which I was overcome by rage. I feared that if I were to kill him in that state of anger, it would be for pacifying my anger. So I stepped away from him till my fury subsided.Then I returned to sever his head from his body only for the happiness of Allah and in obedience to Him.” (Manaqib Al Abi Talib by Ibn Shahrashub)
      In Sahifa e Sajjadiya, Imam Sajjad (عليه السلام) has described three types of worshippers
              i.  Those who worship Allah because of fear of hell
             ii. Those who worship Allah to get to Jannah
            iii. Those who worship Allah because they find Allah worthy of worship.
      He(عليه السلام) says the third is the highest form of worship. Why? Because the first two are worship of punishment and reward (limbic system worships) while the third is the worship of intellect (Prefrontal cortex). 
      So if we learn to control our limbic systems through reflection and worship gradually, we gain power over our nafs and then no amount of worldly temptation and desires can then take us away from out true purpose, that is submission to Allah(سُبْحَانَهُ وَ تَعَالَى).
      (1) https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4635443/
      (2) https://neuroanthropology.net/2009/05/23/gambling-and-compulsion-play-at-your-own-risk/#:~:text=For gamblers%2C the gambling references,high” from an emotional response.
    • By Muntazir e Mahdi in Bayaan e Muntazir
      سیاہ پوش، سفید عمل، سپاہِ الٰہی
      مقامِ حق، تو سودا دنیاوی تنہائی
      گریہِ شاہ پیشِ نظرِ اُلٹ، مگر حملہ
      تو حاضر شاہِ فردوس اور استقبالِ غازی
      آنسو و لہو باہم عطا سرِ مصلّیٰ
      اطمینان تآ اختتام، کہ راہ ہے نورانی
      ظالم کی صدا صرف پھونک، نہ سدا
      شرط کہ وقت بعدِ ایامِ کمائی
      واسطہِ عظیم، مصروفِ سجدہِ دعا
      حاجتِ منتظر ہو قبول یا الٰہی 
  • Recently Browsing   0 members

    No registered users viewing this page.

  • Blog Statistics

    Total Blogs
    Total Entries
  • Create New...