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In the Name of God بسم الله

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    • I don't want to downplay the issue of racism, because it is very real. I don't think it is particular to one community. Imagine being a white guy, european ancestry, walking into a masjid in an area which is mostly african american. See what kind of warm reception you get (lol). I don't have to imagine it because it happened to me many times. There will be people that say 'Salam Alekum' then turn the conversation around to what your ancestors 'might' have done 150 years ago. There are some (some because most are not this way) brothers who will judge you based on that. None of my relatives that I am aware of every owned a slave, and of course I never have. So i'm not sure why it is common for some to jump to that conclusion with no evidence. This is what I have personally experienced. Racism is alive and well and comes in every form imaginable.  I am not trying to downplay the racism and prejudice against Africans and African Americans. I think the difference is that this type of racism affects the actual lives of this group on a daily basis whereas the racism I am talking about above only affects if I (or another white revert) walks into a certain situation. As an ummah, we really need to come together to try and eradicate this disease of racism from, at least, our masajid and Islamic organizations. That would be a start. 
    • Jazakallah Thanks alot  
    • The author claims that the fifth stage of this transformation took place a century ago, and based on it, it is permissible for jurists to take the share of the Imam (peace be upon him) in order to erect the pillars of religion and pay the expenses of students of religious sciences. His answer is that we have explained that there is no text on this issue and therefore the scholars disagreed with each other on how to interfere with the imam's share, and this was after the famous opinion of the obligation to pay khums during absence. There is no solution to the emergence of differences of opinion, considering that the important point is to arrive at the correct form of the issue, and when we present the opinions on this issue - from the old to the new - we find that the recent opinions, due to what has been said,  is closer to the truth, and there is no problem if such a view appeared one or two centuries ago, and it is important that it is compatible with the Shariah standards and correct reasons. The author says: Human corruption comes from two ways: sex and money, and both of these are present in Sadat (44). Farj and Debar through Mutah and other than that, and money through Khums and what is thrown in the shrines. So which one of them can stand against these deceptive factors, especially when we know that some of them have followed this path to suppress their sexual and financial desires?! The author's answer is that if he had studied in the seminary and was surrounded by scholars as he claims, he would have known that they are the most ascetic people in such matters, and their asceticism and piety are more than what is said. if as The writer thinks that they were involved in sexual matters and were amassing wealth. This attribute would be known and rumored because it is not possible to keep such matters hidden by considering the number of scholars and their dispersion in the cities. If we accept from the point of companionship of the enemy that the scholars made Mutah for women, then after proving that Mutah is permissible in Islam and that the great Companions practiced it, this does not make them a flaw. Therefore, the corruption of a person is not achieved by doing the recommended and permissible things in the Shari'ah, but the corruption occurs by following the whims and desires of destruction, which throws a person into forbidden and deadly things, and this is very obvious. There is no doubt that a number of the companions of the Prophet (peace and blessings of Allah be upon him and his progeny ) increased their wealth and accumulated a lot of gold, silver, and slaves. Bukhari in his Sahih, volume 2, page 963 states that all of Zubair's assets reached fifty million two hundred thousand (it is not clear whether dinars or dirhams) and Hakim mentions in Mustardak volume 3, page 369 that when Talha died in the hands of His treasurer was one million two hundred thousand dirhams And all his assets were estimated at three million dirhams, and Nasa'i in Sunan al-Kubara, volume 5, page 359 and Ibn Abi Asim in Kitab al-Sunnah, volume 2, page 565 quoted Ayesha that Abu Bakr's wealth in the days of Jahilia reached to to a thousand and  one thousand (one million) ounces, and Ibn Sa'd in Tabaqat al-Kubra, volume 3, page 76, stated that Uthman had thirty million dirhams and five hundred and fifty thousand dinars and one thousand camels in his booty and assets worth two hundred thousand dinars on the day he was killed. , And Ibn Kathir in the al-Bidaya wa-l-Nihaya, volume 7, page 171, says that Abd al-Rahman bin Auf left so much gold in   that they had  broken it with an ax, and he had one thousand camels, one hundred horses, and three thousand sheep that were grazed in Baqi'. And he compromised with one of his four wives for a quarter of the Thoman, the value of which reached eighty thousand... and other categories that take a long time to mention, and if you want, you can reffer to Al-Ghadir Allama Amini for more information. See volume 8, pages 282 to 286. https://library.tebyan.net/fa/Viewer/Text/68349/12
    • Exposing a conspiracy in response to the book Ahl al-Bait peace be upon them  defends from themselves - text version :Ali Aal Mohsen; Translator: Hamidreza Adjir Summary of transformation in the theory of khums The author claims that the sayings about Khums have gone through five stages: The first stage is when they say: Khums is the right of an absent Imam, and neither a jurist, nor a Sayyid, nor a mujtahid have a right to it, and there is no fatwa according to which  khums  be given to Sadat or mujtahids, and this was during the time of minor absence. It continued for one or two centuries, and during this period, the four books known as Sahah Arbaa Awla appeared, which all narrated from the imams that the payment of Khums was forgiven for the Shiites.   His answer is that the belief in burying khums was among the famous sayings during the time of Sheikh Mufid. 413-336 AH) who said: A group of our companions disagreed with each other about it during the absence of the Imam, and each group has a different belief: a group of them consider the obligation of leaving it aside during the Imam's absence and the related exemptions mentioned in the previous hadiths as null and void.  A group considers it obligatory to bury Khums and they interpret this news as saying: The earth will reveal its treasures when the Imam Qaim, the Mahdi of the people, appears, and when that Imam rises, Allah Almighty will guide him to this treasures which Hazrat will collect treasures from everywhere. Some also believe that khums should be spent in the way of Salah Rahim (Prophet's offspring) and poor Shia  - for the sake of love- and I do not consider this statement to be far from correct.   As far as he says: If someone acts as we said in the khums share, which is the pure right of the Imam (peace be upon him), and gives the other part to the orphans of the family of the Prophet (peace and blessings of Allah be upon him and his progeny) and the traveller and the needy - he spent it based on what is in the Qur'an. , not only  he not get far from the right, but he acted rightly, and the difference of our companions in this matter is due to the lack of explicit words in it, which we usually resort to" (Kitab al-Muqniʿa, p. 285). The words of Sheikh Mofid (رضي الله عنه) are clear in the fact that the issue has not gone through the stages that the author thought and the difference of opinions regarding the spending of khums appeared directly after the Majort occultation, because the issue was newly appeared and there was no text about it. to be referred to. https://library.tebyan.net/fa/Viewer/Text/68349/12
    • Salam generally investments in non-Muslim banks for receiving interest likewise  "a fixed income"  but on the other hand investment for receiving interest in Islmic Banks must be done through observing religious deals (Sharia contracts). According to Ayatollah Makarim Shirazi  Question:Taking interest from non-Muslim banks Question: Is it possible to receive interest from non-Muslim banks? Answer: There is nothing wrong with taking interest from foreign and non-Muslim banks, but it is forbidden from Muslim banks, if it is not according to Sharia contracts. Investing in foreign stock markets https://www.makarem.ir/main.aspx?typeinfo=21&lid=0&catid=973&mid=266069 Islamic Bank's recognition criteria https://www.makarem.ir/main.aspx?typeinfo=21&lid=0&catid=973&mid=257630 https://www.mashreghnews.ir/news/612073/حکم-شرعی-گرفتن-سود-از-بانک-غیر-اسلامی-چیست https://hadana.ir/حکم-سود-سپرده‏-گذاری-بانک/ According to Ayatollah Noori Hamedani   According to late  Ayatollah Behjat (رضي الله عنه)  It should be noted that Ayatollah Sistani differentiates between governmental and private banks https://hadana.ir/حکم-سود-سپرده‏-گذاری-بانک/    
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