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In the Name of God بسم الله

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Showing content with the highest reputation on 09/03/2013 in all areas

  1. 3 points
    ImAli

    The Waqifis Are Getting Aggressive

    I tend to spend time worrying about my own beliefs instead of chasing after and harassing others.
  2. 3 points
    Islamic Salvation

    Rijal Al-Kashi

    وعنه، عن سعد، عن أحمد بن محمد، عن الحسين بن سعيد، عن معمر بن خلاد، قال قال أبو الحسن عليه السلام : ما ذئبان ضاريان في غنم قد غاب عنها رعاؤها بأضر في دين المسلم من حب الرياسة ثم قال : لكن صفوان لا يحب الرياسة 966. And from him (i.e. Muhammad bin Qulawayh) from Sa'd from Ahmad bin Muhammad from al-Husayn bin Said from Muammar bin Khallad who said: Abu al-Hasan عليه السلام said: two harmful wolves amidst a flock of sheep whose shepherd is absent are not more dangerous to a man's Diin than his love for leadership (i.e. desire to rule over others), then he said: but Safwan (bin Yahya) does not love leadership. حمدويه بن نصير، قال : حدثني محمد بن اسماعيل الرازي، قال حدثني عبد العزيز بن المهتدي، قال كتبت الى أبي جعفر عليه السلام ما تقول في يونس ابن عبد الرحمن ؟ فكتب الي بخطه أحبه وترحم عليه وان كان يخالفك أهل بلدك 931. Hamdawayh bin Nasiyr who said: narrated to me Muhammad bin Ismail al-Raziy who said: narrated to me Abd al-Aziz bin al-Muhtadiy who said: I wrote to Abi Ja’far (al-Jawad) عليه السلام – what do you say about Yunus bin Abd al-Rahman? so he wrote to me in his own handwriting – love him and make Dua of mercy for him even if the people of your town oppose you in that. حدثني محمد بن مسعود، قال كتب الي أبو عبد الله، يذكر عن الفضل، قال : حدثني محمد بن جمهور القمي، عن يونس بن عبد الرحمن عن علي بن رئاب، عن أبي خالد القماط، قال قال لي رجل من الزيدية أيام زيد ما منعك أن تخرج مع زيد ؟ قال ، قلت له : ان كان أحد في الارض مفروض الطاعة فالخارج قبله هالك ، وان كان ليس في الارض مفروض الطاعة ، فالخارج والجالس موسع لهما ، فلم يرد علي شيئا . قال فمضيت من فوري الى أبي عبد الله عليه السلام فأخبرته بما قال لي الزيدي ، وبماقلت له ، وكان متكئا فجلس ، ثم قال أخذته من بين يديه ومن خلفه وعن يمينه وشماله ومن فوقه ومن تحته ، ثم لم تجعل له مخرجا . قال حمدويه : واسم أبي خالد القماط : يزيد 774. Narrated to me Muhammad bin Mas’ud who said: wrote to me Abu Abdillah (al-Shadhaniy) quoting from al-Fadhl who said: narrated to me Muhammad bin Jumhur al-Ammiy from Yunus bin Abd al-Rahman from Ali bin Riab from Abi Khalid al-Qamat who said: a man from the Zaydiyya said to me – what prevented you from coming out with Zayd (i.e. when he rebelled against Bani Umayyah)? he (i.e. Abi Khalid) said: I said to him: if there is someone on the earth whose obedience is obligatory then the one coming out before him (i.e. without him) is destroyed, and if there is no one on the earth whose obedience is obligatory then the one who comes out and the one who sits back are both equal in state, so he (i.e. the man) did not reply with anything, he (Abi Khalid) said: so I set out immediately to Abi Abdillah عليه السلام and informed him about what the Zaydi had said to me and what I had said to him, and he عليه السلام was lying down so he sat up and said: you surrounded him from the front and from behind and from his right and from his left and from above him and from below him – then you did not leave for him any escape. Hamdawayh said to me: and the name of Abi Khalid al-Qamat is Yazid. NOTE: Most of the Zaydiyya do not give the Imam a divinely-appointed status nor do they believe that obedience to him [as a sole individual] is obligatory upon all, rather they consider any pious descendant of Ali and Fatima who rises with the sword to be an Imam - this is why the answer stumped the Zaydi. حدثني محمد بن قولويه، قال : حدثني سعد بن عبد الله أبي خلف، عن محمد بن أحمد بن يحيى، عن الحسن بن الحسين اللؤلؤي، عمن ذكره، عن عمر بن يزيد، قال سمعت أبا عبد الله عليه السلام يقول ، وذكر عبد الله بن سنان ، فقال : أما أنه يزيد على السن خيرا ، وكان عبد الله بن سنان مولى قريش على خزائن المنصور والمهدي 771. Narrated to me Muhammad bin Qulawayh who said: narrated to me Sa’d bin Abdallah bin Abi Khalaf from Muhammad bin Ahmad bin Yahya from al-Hasan bin al-Husayn al-Lu’lu’i from the one he mentioned from Umar bin Yazid who said: I heard Aba Abdillah عليه السلام saying – and Abdallah bin Sinan had been mentioned – as for him (i.e. Abdallah bin Sinan) then he keeps on increasing in goodness with age. And Abdallah bin Sinan was a client of the Quraysh and was the overseer of the treasury of al-Mansur and al-Mahdi. حدويه بن نصير، قال: حدّثني محمد بن الحسين، عن عثمان بن عديس، عن حسين بن ناجية، قال: سمعت أبا الحسن عليه السلام، وذكر عبدالرحمان ابن الحجّاج، فقال: إنه لثقيل على (في) الفؤاد 829. Hamdawayh bin Nasiyr who said: narrated to me Muhammad bin al-Husayn from Uthman bin Udays (or Uthman bin Isa) from Husayn bin Najiya who said: I heard Aba al-Hasan عليه السلام say and Abd al-Rahman bin al-Hajjaj had been mentioned – ‘he is weighty within the chests (i.e. hearts)’. NOTE: Meaning that Abd al-Rahman bin al-Hajjaj has a great station in the estimation of the Aimmah.
  3. 2 points
    (bismillah) Just a reminder: It is not permissible for a Muslim man to go to unisex swimming pools and other places where people go about half-naked. That is if it entails a harãm act. Based on obligatory precaution, one must refrain from going to such places, even if it does not entail a harãm act. http://www.sistani.org/index.php?p=251364&id=46&pid=2068
  4. 2 points
    This shows that they were too weak on their own and needed support. This is a good thing, now Syria can destroy both FSA and al-Qaeda. This will also show that USA is not against Al-Qaeda but rather supporting it which we all knew but this is clear proofs. They are all just one large terrorist organization.
  5. 2 points
    Ruq

    Women In The Nahjul Balagha

    You just made 2 statements that contradict each other: ' tho woman is deficient in faith from prayer' and 'this doesn't mean she is less faith' are saying opposite things. The first statement is saying woman are deficient in faith, the second that women arent. The salat example is not an example of a deficiency in faith, but an example of an imposed deficiency in worship (although intention to worship may not be at all deficient). These are different things. Being forced to abstain from salat for a period does not mean your faith is diminished - the notion is absurd and certainly isnt borne out by my personal experience. Maybe you become plagued by doubt when youre on a period, thats not something i personally relate to and im not aware of other muslim women experiencing this phenomenon.
  6. 2 points
    My boyhood fantasy was to have 365 wives, one for every day of the year. I gave that one up a long time ago ( for this life anyway) Doing justice between people is not easy, anyone who has ever been in a position to manage people knows this quite well. Doing justice between wives is even harder than this, since there is more emotions involved.
  7. 2 points
    Gainzz

    First Female Ambassador

    Congrats to her.
  8. 2 points
    repenter-gone4awhile

    First Female Ambassador

    Let's not forget Sayyida Zaynab gave a religious + political speech in front of men and woman. She did so while the Imam of her time was present, hence having his permission to do so i would conclude. Without being over confident, i would believe that is proof enough that woman can be involved in political dialogues where men are also present.
  9. 2 points
    skylight2

    Syria, The Latest

    it is the wahabbi takfiris who the zio-wahabbis are supporting in Syria who are doing this not Assad... and if you don't know this, then you are feigning your tears - I don't believe for one moment that you are ignorant, you know fully well what is going on, given the time you spend here on Shi'a chat for no apparent reason.
  10. 2 points
  11. 2 points
    gif of the year
  12. 1 point
    Qa'im

    Perpetual Guidance - (Fee Saqut Part Deux)

    This is part #2 in our series of articles written on the topic of Waqifism. You can check the first topic ("Will the Mahdi be imprisoned") here: http://www.shiachat.com/forum/index.php?/topic/235015180-the-4-sunan-will-the-mahdi-be-imprisoned/#entry2604519 Perpetual Guidance Written by: Qa'im b. Mohamad The belief that Allah’s guidance is present until the Day of Judgment is one of the most fundamental doctrines in Shiism. When He created Adam عليه السلام, He appointed him to be His vicegerent on Earth. A vicegerent would then be the channel by which one knows his Lord and his religion. While some truths are innate in our fitra, and other truths can be ascertained through reason, a vicegerent is necessary in the revelation, interpretation, and protection of religious dogma. Humans cannot come to fully understand theology, exegesis, and jurisprudence without the intervention of Allah’s representatives. The vicegerent in Islam is also a means by which Allah guides individuals and communities. Good and bad actions are determined by tradition (naql) and by reason (`aql). Human beings are free agents, and due to our responsibilities in this life, we are accountable to our actions. If our free will was denied and our sins were predestined, then the punishment of our sins would be unjust. Likewise, if individuals and communities were left to their own devices without guidance and accountability, the mercy and justice of Allah would be absent. Those who yearn to live a good life would be equal to the devils, and that is impossible. Rather, by His mercy, grace, and justice, Allah’s guidance is unceasing until the Day of Judgment – those with taqwa of Allah are preferable to those who are apathetic to His commands. While there are times where misguidance is prevalent, Allah sees into the hearts of men and judges them by His multiple scales. Not all people are judged by the same standard, because our abilities differ. The test of those who are unable to find the truth is different from the test of those who have access to it. While the former scenario is often plausible, it cannot be a universal condition, because Allah does not leave the world without a hujja that is active in guiding us – whether that guidance is apparent or hidden. The order of Imamate exists due to the kindness (lutf) of Allah. Allah’s aim is not to harm mankind inherently, because that is evil. Rather, He aims for the benefit of man. His mercy and His justice are linked, because if He were to take us by our actions alone, He would not have left a creature on the face of the Earth unpunished. Because of our physical and mental shortcomings, Allah acts upon His mercy. He does not punish all of the evil that we commit, as some of it may be due to forgetfulness or powerlessness. Lutf is incumbent upon Allah, because it brings a creature nearer to taqwa, which is what Allah wants from us. Allah wants it for us because He is a good God that balances His justice with His yearning for our benefit. By His lutf, He has raised among us a universal authority to be our political heads and the one who brings us closer to Allah and further away from corruption. Allah says, حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلاَّ مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُواْ بِالأَزْلاَمِ ذَلِكُمْ فِسْقٌ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُواْ مِن دِينِكُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ “This day have I perfected your religion for you and completed My favor unto you, and have chosen for you as religion al-Islam”. (5:5) At the end of the mission of our beloved Prophet صلى الله عليه وآله, Allah revealed this verse to convey to the believers that our religion has been completed. The word for “perfected” here is akmaltu, which means that the religion has been finalized and it cannot further be perfected or completed. A full moon cannot be more than full – when full, it has reached its maximum potential. The word for “completed”, in reference to Allah’s favour, is atmamtu, which refers to a favour that is given, but can be given again. If I pay a sum, I can still increase that sum thereafter. While the religion of Allah was finalized in the last year of the Prophet’s life, Allah’s favour (ni`ma) does not leave the people. The perfection of our religion refers to the revelation of the Book and the Sunna, and in this, Allah’s favour to us is complete. However, he order of Imamate is a further ni`ma that Allah has left amongst us so that we can understand the Book and the Sunna. On the Farewell Pilgrimage, the Prophet صلى الله عليه وآله instructed us to hold tightly to the thaqalayn: these are the Qur’an and the Ahl al-Bayt. This would need to be possible in every generation, as the thaqalayn would affectively replace the Prophet صلى الله عليه وآله in direct authority over humanity. For Allah to have chosen Islam to be the universal religion of humanity, from the time of the Prophet صلى الله عليه وآله till the Day of Judgment, it would need to be accessible on Earth. The religion cannot simply be absent: it must be a lifestyle that a wayfarer can find, understand, and practice. Islam consists of a theology and jurisprudence, and both would need to be available for Allah to have chosen it to be our religion. The Imam is a medium by which humanity can attain their religion. When he is accessible, it is obligatory for us to pledge allegiance to him and refer to him for our questions. When he is inaccessible, we must refer to his representatives, our books, and our scholars, who are the Imam’s direct viceroys (na’ib khass) and general viceroys (na’ib `aam). If the Earth were absent of believers and books, or even the Imam himself, then Allah’s favour to us would neither be completed nor in progress. It would be unjust for Him to select a religion for us that we cannot attain. Allah says, وَيَقُولُ الَّذِينَ كَفَرُواْ لَوْلآ أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ “Those who disbelieve say: If only some portent were sent down upon him from his Lord! You are only a warner, and for every community there is a guide”. (13:7) This is one of the most elementary verses used to prove the cases for Imamate. The Messenger of Allah صلى الله عليه وآله was the one that was sent to the world as a warner, but there are communities and generations that would flourish after the death of the Prophet صلى الله عليه وآله. Thus, the hujja is not just someone who keeps the Earth afloat, and he is not just a figure that the believers would be raised with on the Day of Judgment, but rather, he is a guide (haad) to the communities that he is sent to. This argument was used by the Imams to prove the Imamate of `Ali b. Abi Talib and the Imamate of those that followed him: علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن ابن اذينة، عن بريد العجلي، عن أبي جعفر عليه السلام في قول الله عز وجل: " إنما أنت منذر ولكل قوم هاد " فقال: رسول الله صلى الله عليه وآله المنذر ولكل زمان منا هاد يهديهم إلى ما جاء به نبي الله صلى الله عليه وآله، ثم الهداة من بعده علي ثم الاوصياء واحد بعد واحد. `Ali b. Ibrahim from his father from Muhammad b. Abi `Umayr from ibn Udhayna from Burayd al-`Ijli from Abu Ja`far عليه السلام regarding the saying of Allah عز وجل: “You are only a warner, and for every nation is a guide” (13:7). So he said: The Messenger of Allah صلى الله عليه وآله is the warner, and at all times there is a guide from us that will guide them (i.e. the nations) to what was brought by the Prophet of Allah صلى الله عليه وآله. From the guides after him is `Ali, then the deputies (awsiya’) one after the other. (al-Kafi, Volume 1, hadith 497) For one to be a guide, his guidance must be present, as there are generations, nations, and communities that have risen and fallen over the last thousand years. While the guidance of the early Imams was apparent, the Shi`a did not believe that guidance would cease during the occultation of a respective Imam. Sometimes there are physical boundaries that may block us from the Imam’s teachings, and this was the case with some of the early Imams as well. Imam `Ali b. al-Husayn عليه السلام was imprisoned, and when he was freed, he and his successors lived their lives as quietists. They preached in taqiyya and entrusted their teachings only with their devoted Shi`a. Imam Musa al-Kadhim عليه السلام, too, was imprisoned twice in his lifetime; and thus the apparent guidance of the Imams was limited (or even halted) at times. However, the Imams taught us that their guidance was also metaphysical matter. Allah channels His guidance through His vicegerent, and we are connected to Allah by him. محمد بن يحيى العطار، عن أحمد بن محمد بن عيسى، عن أبن أبي عمير، عن الحسن بن محبوب، عن داود الرقي، عن العبد الصالح عليه السلام قال: إن الحجة لا تقوم لله على خلقه إلا بامام حتى يعرف Muhammad b. Yahya al-`Attar from Ahmad b. Muhammad b. `Isa from ibn Abi `Umayr from al-Hasan b. Mahbub from Dawud ar-Raqi from the Righteous Servant عليه السلام. He said: The proof is not established for Allah upon His creation but by an Imam so that He may be recognized. (al-Kafi, Volume 1, hadith 438) Here, Imam Musa al-Kadhim عليه السلام confirms that the existence of an Imam is a means by which Allah is recognized. While the guidance of the earlier Imams was later written in books, this hadith establishes that even an Imam whose activities are minimal plays a necessary role in bringing the believers closer to Allah. At the time of Imam `Ali b. al-Husayn عليه السلام, there were no books of reference besides the Qur’an, and the scholars of pure Islam were few. Nonetheless, his status as a hujja is not questioned by anyone. Even in his condition in jail or in his silent devotion to Allah, he was the guide that was mentioned in 13:7 and he was the one by which the people of his era recognized Allah. Despite his quietism, the Shi`a began to flourish in his lifetime by the grace of Allah. علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن منصور بن يونس وسعدان ابن مسلم، عن إسحاق بن عمار، عن أبي عبد الله عليه السلام قال: سمعته يقول: إن الارض لا تخلو إلا وفيها إمام، كيما إن زاد المؤمنون شيئا ردهم، وإن نقصوا شيئا أتمه لهم. `Ali b. Ibrahim from his father from Muhammad b. Abi `Umayr from Mansoor b. Yunus and Sa`dan b. Muslim from Is`haq b. `Ammar from Abu `Abdillah عليه السلام. He said: I heard him say: The Earth is not left but with an Imam therein, so that if the believers added something [to the religion] it is brought back, and if they reduced something it is completed for them. (al-Kafi, Volume 1, hadith 443) This hadith is very straight forward: it says that the existence of an Imam is perpetual, and that his role is to cut innovation from the religion and to perfect the religion of the believers. Again, this must also apply at times when the Imam’s physical role is inactive in appearance. If we had only been acting upon the religion of the preceding Imams, then there would be no need for a current Imam. This hadith implies that the Imam is active whenever innovation is added or taqseer is applied, and this happens in every era. Mu’ayyad ad-Deen al-Shirazi, the Fatimi Isma`ili theologian, mocked the Shi`a for their belief in the Hidden Imam, saying that an apparent Caliph is necessary in enforcing the ahkam and facilitating the practice of the pillars of Islam. However, we have seen that the pillars of Islam were dissolved from their religion, and yet they remain a regular practice of millions of Imamis in the world. In every generation, the Shi`a have had scholars that have renewed and refined the religion. The absolute lack of renewal and refinement in a religious tradition is a proof against it, as Allah increases His guidance to one who believes. على بن ابراهيم، عن محمد بن عيسى، عن يونس، عن ابن مسكان، عن ابى بصير ، عن أحدهما عليهما السلام قال: قال: إن الله لم يدع الارض بغير عالم ولو لا ذلك لم يعرف الحق من الباطل `Ali b. Ibrahim from Muhammad b. `Isa from Yunus from ibn Muskan from Abu Baseer from one of the two عليهما السلام. He said: He said: Allah does not leave the Earth without an `alim; for if that were so, the truth would not be distinguishable from the falsehood. (al-Kafi, Volume 1, hadith 446) We find that the existence of a hujja is not only part in parcel with the existence of humanity, but it is also vital to our ability to distinguish truth from falsehood. The Imam guides the believers to the path that is desired by Allah. If what the Waqifis had argued were true, and the seventh Imam عليه السلام went into occultation as the Qa’im of the Family of Muhammad, then no one would have recognized this fact for at least one thousand years. The world would have been plunged into a state where truth was indeed indistinguishable from falsehood. But with the existence of a hujja, this could not have happened, and this sahih narration guarantees that. There cannot be an Imam and utter misguidance – there must always be guidance, and the existence of a community of believers is a proof for that guidance. The ahadith that establish the perpetual existence of a hujja and Allah’s guidance number are as sahih and as mutawatir as Shiism itself. Hundreds of traditions that support this theme come from both the earlier and the later Imams. Doubting that this teaching belongs to them would be a hopeless gesture. The beliefs of the Waqifa Because very little from the original Waqifi tradition exists, any revival of the movement would need to utilize Twelver works extensively. The `aqeeda of the Waqifa, besides the belief in seven Imams, is a mystery. The fiqh upheld by the Waqifa is also unknown. The tafsir of the Qur’an is absent. A historical narrative does not exist. A system of authentication ahadith was not invented. An eschatology is not understood. If these things had existed, and if Allah and His hujja wished to guide us to it, then the revival of the historical Waqifa would have been possible in every generation. However, we know that the Waqifa only existed as a realistic contender with the Imamiyya for one or two generations. By the time of Shaykh al-Mufid, few Waqifis existed – and we do not have much reason to believe otherwise – and by the time of Najashi, the last of the major Waqifi shaykhs were converting to the Imamiyya. From the pre-occultation narrators and transmitters of hadith in Twelver books, only a few over one hundred men exist. We do not have the books that they authored other than this Fii Nusrat al-Waqifa, a book of a mere thirty-nine traditions that is quoted along with a refutation to it in Tusi’s Ghayba. A serious question must be asked: why would Allah preserve His universal religion in the books of the disbelievers? The neo-Waqifa have accused scholars like Shaykh as-Saduq and Shaykh al-Kulayni of fabricating and altering chains and traditions in their books, and so if this were the case, why would they be the sole trusted mediums through which one can attain pure Islam? Even if one were to only take the narrations of Waqifi transmitters when reconstructing the Waqifa, and assume that these were indeed their traditions, one would not be able to have a complete religion. The historical practice of the Waqifa cannot be revived because so little of the Waqifi `aqeeda, fiqh, tafsir, history, rijal, and eschatology survives. All of what does survive is transmitted by Imamis and collected in Imami books. Unfortunately, one of the only means to understanding Waqifi theology is through the Imami heresographies, and from them, a picture is painted of a community that was divided and confused on their most central issue: the position of Imam Musa al-Kadhim عليه السلام. The Waqifa were not a monolith, and while differences of opinion are tolerated in virtually all religious denomenations, the ikhtilaf that existed within the Waqifa was on their most fundamental issue. All of them were in agreement that he was the Qa’im, but beyond this, there were differences of opinion as to whether he was alive, whether he was on Earth, and whether or not the Imams that had succeeded him were his representatives. From al-Hasan b. Musa Nawbakhti’s Firaq: Some of them (i.e. the Waqifa) denied that he (i.e. al-Kadhim عليه السلام) was killed. They said that he had died and that Allah had lifted him up to His domain and that He would send him back when he rose. All of these were called the Waqifa, because they stopped at Musa b. Ja`far – as the imam al-Qa’im. They did not follow an imam after him, nor did they pass him and follow another. Those of them who claimed that he was alive, said that al-Rida عليه السلام and his successors were not imams; rather, they were [Musa’s] deputies – one after another – until the time of his return, and that people have to obey them and follow their orders… Another sect said, “We do not know whether he is dead or alive, because we have narrated many stories about his being al-Qa’im al-Mahdi. It is not permissible to retract them. We have also received true accounts about the death of his father, his grandfather, and his othe ancestors, peace be upon them. This is also something that we cannot dispute, because of its publicity and authenticity, so that it cannot be considered some sort of conspiracy – for death is our just fate and Allah, the Exalted, does whatever He wills. Therefore, we stopped and hesitated to choose between confirming his death or his being alive. Meanwhile, we continue to adhere to his Imamate. We will not move to another [imam] until we become certain about his affair and the veracity of this slef-appointed man, who claimed the Imamate,” meaning `Ali b. Musa al-Rida. “If his Imamate becomes authenticated, like his father’s Imamate, through essential signs and proofs that he is the Imam and that his father has died, and not through the stories of his associates, we will believe him and give him our loyalty.” Therefore, Waqifi individuals and communities upheld the following irreconcilable beliefs: Imam Musa al-Kadhim عليه السلام died and was (or will be) resurrected and lifted to Allah’s domain.He did not die, but rather, he went into occultation.Uncertainty and tawaqquf on whether or not the Imam was alive.The Imams after him were awsiya’ that would represent him until his uprising.The Imams after him were liars whose Imamates could not be established.As we can see, some of these positions have not only contradicted the earlier narrations, but they contradict each other. Because Allah interferes in our affairs and guides us out of His mercy and lutf, it would be unreasonable to believe that that one community who had His truth in the last fourteen hundred years would not be able to agree upon something so fundamental. The recognition of a divine authority is what sets the Shi`a apart from other sects, yet this issue is put into question in the Waqifi creed. Those who believed that al-Kadhim عليه السلام had died without leaving a successor behind have gone against the very sahih and very mutawatir notion that Allah does not leave the Earth without a hujja. Those who believed that al-Kadhim عليه السلام was lifted – much like `Isa b. Maryam عليه السلام – have also denied the existence of Allah’s hujja on Earth, which is a very well-established doctrine in Shiism. Those who believed that ar-Rida عليه السلام was the wasi of al-Kadhim عليه السلام while still maintaining the Qa’imiyya of al-Kadhim عليه السلام have also fallen into fallacies – so much so that the neo-Waqifis have not considered taking this position despite the explicit evidence for it found in Fii Nusrat al-Waqifa. There is absolutely no indication that Imam ar-Rida عليه السلام supported the Waqifi claims, and on the contrary, he and the succeeding Imams had repeatedly gone against the Waqifa and converted many of them back to the Imamiyya. The only position left is the idea that Musa al-Kadhim عليه السلام was the Mahdi in occultation somewhere on Earth – a belief that many Waqifis would have opposed. Even if it were upheld by the neo-Waqifa, it removes the Imam’s position as a guide to humanity, which is the reason why the institution of Imamate exists to begin with. If al-Kadhim عليه السلام were the Qa’im, then not only did he fail in guiding all of humanity in the last millennium, but he also did not guide his few followers into any collective certainty on these fundamental issues. Guidance during the occultation Although the occultation is a time of confusion and dismay, it is also a time where the guidance of Allah remains perpetual. Many will have incorrect beliefs regarding their Imam and be confused about the religion, and the neo-Waqifis have presented a few traditions to support this view. ابن المغيرة بإسناده، عن السكوني، عن الصادق، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: [إن] الاسلام بدا غريبا وسيعود غريبا كما بدا، فطوبى للغرباء . Ibn al-Mughira by his isnad from as-Sakuni from as-Sadiq from his fathers عليهم السلام. He said: The Messenger of Allah صلى الله عليه وآله said: Islam began as a stranger and will return to being a stranger as it had begun, so blessed are the strangers. In this narration, the Prophet صلى الله عليه وآله foretells the misguidance that would come after him. Just as Islam began with few followers in Mecca, whose beliefs were strange to those surrounding them, the Umma would soon return to this state. And indeed, there were many points in Shi`i history where the believers were few and misguidance was prevelant. After the death of the Prophet صلى الله عليه وآله, the narrations indicate that only three believers were left amongst the companions: Salman al-Farisi, Abu Dharr al-Ghifari, and Miqdad b. al-Aswad. The rest of the pious companions came back the Islam soon thereafter. Likewise, after the tragedy in Karbala’, the number of `Ali b. al-Husayn’s عليه السلام companions were only five. In the end times, it is expected that the number of believers would, again, be few. عبد الواحد بن عبد الله، عن أحمد بن محمد بن رباح، عن أحمد بن علي الحميري عن [الحسن بن أيوب، عن عبد الكريم الخثعمي عن أحمد بن] (4) الحسن بن أبان، عن عبد الله بن عطا، عن شيخ من الفقهاء يعني أبا عبد الله عليه السلام قال: سألته عن سيرة المهدي كيف سيرته ؟ قال: يصنع ما صنع رسول الله صلى الله عليه وآله يهدم ما كان قبله، كما هدم رسول الله صلى الله عليه وآله أمر الجاهلية ويستأنف الاسلام جديدا. `Abd al-Wahid b. `Abdullah from Ahmad b. Muhammad b. Rabah from Ahmad b. `Ali al-Himyari from [al-Hasan b. Ayyub from `Abd al-Karim al-Khath`ami from Ahmad b.] al-Hasan b. Aban from `Abdullah b. `Ata from a shaykh of the fuqaha – meaning Abu `Abdillah عليه السلام. He said: I asked him about the conduct of the Mahdi, how will his conduct be? He said: He will act as the Messenger of Allah صلى الله عليه وآله acted, destroying what is before him as the Messenger of Allah صلى الله عليه وآله destroyed the affair of Jahiliyya, recommencing Islam anew. When the Qa’im arrives, he will bring with him an amr that will be different from the one that will exist at that time. This new command (or affair) will be the abandonment of taqiyya and the open teaching the religion of his predecessors. Because misguidance would be prevelant, just as it was at certain parts of early Islamic history, the Mahdi’s ministry would be a recommencing of Islam. The Mahdi is a figure that is much like the Prophet صلى الله عليه وآله – he will rise amidst ignorance and injustice, and he will replace that with guidance and justice by force. أحمد بن إدريس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان، عن أحمد بن محمد بن أبي نصر قال: قال أبو الحسن عليه السلام: أما والله لا يكون الذي تمدون إليه أعينكم حتى تميزوا أو تمحصوا، حتى لا يبقى منكم إلا الاندر، ثم تلا (أم حسبتم أن تتركوا ولما يعلم الله الذين جاهدوا منكم) ويعلم الصابرين Ahmad b. Idris from `Ali b. Muhammad b. Qutayba from al-Fadl b. Shadhan from Ahmad b. Muhammad b. Abi Nasr. He said: Abu’l Hasan عليه السلام said: By Allah, what your eyes are set upon will not occur until you become distinguished or refine, until none of you remain except the most select. He then recited, “Do you think that you will be left [as you are] while Allah has not yet made evident those among you who strive…” (9:16) and He knows the patient ones. (Tusi’s Ghayba) This hadith further establishes that the Shi`at `Ali would dwindle in number, but not disappear. The masses of partisans would gradually become a smaller community of dedicated believers. This narration does not support the view that the believers would disappear for a thousand years and return. Rather, it discusses the refining of the Shi`a, so much so that only the most distinguished remain. Part of this process – in my opinion – was the extinction of rival groups, such as the Fat`hiyya, the Nawusiyya, the Kaysaniyya, the Jarudiyya, the Mubarakiyya, the Bazighiyya, the Dhammiyya, the Ghurabiyya, the Ya’furiyya, the Hafithiyya, and yes, the Waqifiyya too. The other side to this dwindling would be the misguidance of shaytan during the ghayba, which would seep into the Shi`a, causing them to stop practicing and apostatize. Despite this, this hadith and others like it indicate that there would indeed be a pious and believing community, albeit small. Although the modern Twelver community grows in number, we see today that the true believers are becoming rarer to find, and it will continue to be this way until the Day of Judgment. The companions that would rise with the Qa’im would the best of the believers, each of them receiving the reward of fifty of the Prophet’s companions. Falsehood and confusion would reign during the ghayba, and the return of the Mahdi would put an end to this perplexity. The ahadith discuss what the confused people will argue regarding the Hidden Imam: The Mahdi has yet to be born. Imam al-Kadhim عليه السلام said, “The people will say, ‘the Patron of this affair has not yet been born’.” (Kamal ad-Deen) The Mahdi has died. The Mahdi has gone into hiding.The neo-Waqifa have argued that Imam Musa عليه السلام fits some of these conditions better than the twelfth Imam, because the world is in agreement that al-Kadhim عليه السلام had died. However, the world is also in agreement that all of his predecessors have died. The universal assumption that one is dead is not indicative to his being the Qa’im, because the billions of people who have died, been washed, been prayed upon, and been buried have met this criteria. To say, however, that this point is unique to al-Kadhim عليه السلام is incorrect. After the Twelfth Imam had entered the major occultation, many believed that he had actually died. But with books like Nu`mani’s Ghayba, it became clear that the Imam was not dead, but rather, he had entered a new phase in his occultation. Still, an argument is made in light of the following tradition and those like it: حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثنا علي بن إبراهيم عن أبيه إبراهيم بن هاشم ، عن عبد الله بن حماد الأنصاري ، ومحمد بن سنان جميعا ، عن أبي الجارود زياد بن المنذر ، عن أبي جعفر محمد بن علي الباقر عليهما السلام قال : قال لي : يا أبا الجارود إذا دارت الفلك ، وقال الناس : مات القائم أو هلك ، بأي واد سلك ، وقال الطالب : أنى يكون ذلك وقد بليت عظامه فعند ذلك فارجوه ، فإذا سمعتم به فأتوه ولو حبوا على الثلج Muhammad b. Musa b. al-Mutawakkil رضي الله عنه narrated. He said: `Ali b. Ibrahim narrated from his father Ibrahim b. Hashim from `Abdullah b. Hamad al-Ansari and Muhammad b. Sinan together from Abu’l Jarud Ziyad b. al-Mundhir from Abu Ja`far Muhammad b. `Ali al-Baqir عليهما السلام. He said: He said to me: O Abu’l Jarud, if the heavens were to turn, and the people say “the Qa’im has died, or was destroyed; [nay] which valley has he travelled to?” and the demander says, “is he this one, while his bones have decayed?”, at that point will be his appearance. If you hear of it, join him, even if you must crawl on ice. (Kamal ad-Deen) The part in question is where one asks, upon the arrival of the Mahdi, “is he this one, while his bones have decayed?” This means that some will be surprised to see that the man عليه السلام is not dead. While we believe that the seventh Imam was killed, other candidates for Qa’imiyya fit this criteria too: the Nawusiyya said that Imam Ja`far as-Sadiq عليه السلام had not died and that he was the Qa’im in occultation, and other sects made similar claims. If as-Sadiq عليه السلام were to appear, we too would be surprised and this prophecy would seem to fit him. However, the reason why these two Imams cannot fulfill this prophecy is because the notion that the Qa’im had died would not be the sole belief upheld by the masses. As this narration and other traditions indicate, prior to the Qa’im’s uprising, there would be people that believe that he is indeed alive and hidden. While those who do not recognize the occultation of the Twelfth Imam عليه السلام have simply denied his existence – as opposed to upholding a belief in his death – we do not know what the people will believe at the time of the Qa’im’s appearance. New reasons may be found in the future, prior to the rise of the Qa’im, that would cause people to believe that the Twelfth Imam عليه السلام had died. Just as people believed this in the past, the belief can plausibly return in the future. It is yet another prophecy that we await to be fulfilled. We can be certain that al-Kadhim عليه السلام was not the Qa’im through several narrations on this topic. Even in the state of occultation, Allah does not allow misguidance to consume all people. Rather, the ahadith indicate that there would be a community of believers during occultations of the past and the future who would be upon a correct religion. حدثنا أبي، ومحمد بن الحسن رضي الله عنهما قالا: حدثنا سعد بن عبد الله، وعبد الله بن جعفر الحميري، ومحمد بن يحيى العطار، وأحمد بن إدريس جميعا، عن محمد ابن الحسين بن أبي الخطاب، وأحمد بن محمد بن عيسى، وأحمد بن محمد بن خالد البرقي وإبراهيم بن هاشم جميعا، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن مالك الجهني، وحدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، وسعد بن عبد الله، عن عبد الله بن محمد الطيالسي، عن منذر بن – محمد بن قابوس، عن النصر بن أبي السري، عن أبي داود سليمان بن سفيان المسترق، عن ثعلبة بن ميمون، عن مالك الجهني، عن الحارث بن المغيرة النصري، عن الأصبغ ابن نباتة قال: أتيت أمير المؤمنين علي بن أبي طالب عليه السلام فوجدته متفكرا ينكت في الأرض، فقلت: يا أمير المؤمنين مالي أراك متفكرا تنكت في الأرض أرغبت فيها؟ فقال: لا والله ما رغبت فيها ولا في الدنيا يوما قط ولكن فكرت في مولود يكون من ظهري الحادي عشر من ولدي، هو المهدي يملأها عدلا كما ملئت جورا وظلما، تكون له حيرة وغيبة، يضل فيها أقوام ويهتدي فيها آخرون، فقلت: يا أمير المؤمنين وإن هذا لكائن؟ فقال: نعم كما أنه مخلوق وأنى لك بالعلم بهذا الامر يا أصبغ أولئك خيار هذه الأمة مع إبرار هذه العترة، قلت: وما يكون بعد ذلك؟ قال: ثم يفعل الله ما يشاء فإن له إرادات وغايات ونهايات. My father and Muhammad b. al-Hasan رضي الله عنهما narrated. They said: Sa`d b. `Abdillah, `Abdillah b. Ja`far al-Himyari, Muhammad b. Yahya al-`Attar, and Ahmad b. Idris together narrated from Muhammad b. al-Husayn b. Abu’l Khattab from Ahmad b. Muhammad b. `Isa, Ahmad b. Muhammad b. Khalid al-Barqi, and Ibrahim b. Hashim together from al-Hasan b. `Ali b. Faddal from Tha`laba b. Maymun from Maalik al-Juhni. And Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhamad b. al-Hasan as-Saffar and Sa`d b. `Abdillah narrated from `Abdillah b. Muhammad al-Tayalasi from Mundhir b. Muhammad b. Qabus from an-Nasr b. Abi as-Sari from Abu Dawud Sulayman b. Sufyan al-Mustariq from Tha`laba b. Maymun from Maalik al-Juhni from al-Harith b. al-Mughira an-Nasri from al-Asbagh b. Nubata. He said: I came to Amir al-Mu’mineen `Ali b. Abi Talib عليه السلام and I saw him contemplating and drawing lines in the earth. So I said to him: O Amir al-Mu’mineen, why do I see you contemplating and drawing lines in the earth? Is it out of desire for the earth? He said: No, by Allah, I have never desired anything in it, nor in the world for even one day. Rather, I was thinking about one who will be born from my offspring – the eleventh from my sons. He is the Mahdi, who will fill the Earth with equity as it will have been fraught with injustice and oppression. There will be a perplexity and occultation related to him, through which some communities will go astray and others will be guided. So I said to him: O Amir al-Mu’mineen, is this to happen? He said: Yes, it is as though he were created already, and I have knowledge of this affair for you (?). O Asbagh, those are the best of this Umma with the pious of this progeny. I said to him: And what will happen after that? He said: Allah will do what He wishes, for He has wills, objectives, and outcomes. (Kamal ad-Deen) This hadith is widely narrated by many important individuals, and it can correctly be traced up to Shi`i giants like ibn Faddal and Tha`laba b. Maymun. Here, Imam `Ali عليه السلام says, “some communities will go astray and others will be guided” during the occultation. This point further supports the doctrine that the guidance of Allah is perpetual, even during the ghayba, as it speaks of communities being guided and becoming believers, rather than there being utter misguidance. This further supports the Twelver position, which is that the believers are few, but not zero. حدثنا أبي رحمه الله قال : حدثنا محمد بن يحيى العطار ، عن يعقوب ابن يزيد ، عن محمد بن أبي عمير ، عن سعد بن أبي خلف ، عن يعقوب بن شعيب ، عن أبي عبد الله عليه السلام قال : كان بين عيسى وبين محمد عليهما السلام خمسمائة عام منها مائتان وخمسون عاما ليس فيها نبي ولا عالم ظاهر ، قلت : فما كانوا ؟ قال : كانوا متمسكين بدين عيسى عليه السلام ، قلت : فما كانوا ؟ قال : كانوا مؤمنين ، ثم قال عليه السلام : ولا يكون الارض إلا وفيها عالم. My father رحمه الله narrated. He said: Muhammad b. Yahya al-`Attar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Sa`d b. Abu Khalaf from Ya`qub b. Shu`ayb from Abu `Abdillah عليه السلام. He said: Between `Isa and Muhammad عليهما السلام there was [a period of] five hundred years, from them were two hundred and fifty years in which there was no apparent prophet or scholar (`alim). I said: So how were they? He said: They were grasping the religion of `Isa عليه السلام. I said: So how were they? He said: They were believers. Then, he عليه السلام said: And the Earth does not remain except with a scholar (`alim) therein. (Kamal ad-Deen) Here, the Imam عليه السلام speaks of an earlier occultation, sometime in between `Isa b. Maryam عليه السلام and the Prophet Muhammad صلى الله عليه وآله. Despite there being no apparent `alim, it describes a community of believers that had held onto the true religion of `Isa عليه السلام. The Imam then ends the narrative with the mutawatir notion that Allah never leaves the world without an `alim. This implies that, whether the Imam is visible or not, he will continue his mission of guidance. That guidance translates into the existence of believers, which the Waqifa have lacked for over a millennium. ابن الوليد عن الصفار عن سعد والحميري معا عن ابن أبي الخطاب عن ابن أسباط عن ابن عميرة عن زيد الشحام عن أبي عبد الله (ع) قال إن صالحا (ع) غاب عن قومه زمانا وكان يوم غاب عنهم كهلا مبدح البطن حسن الجسم وافر اللحية خميص البطن خفيف العارضين مجتمعا ربعة من الرجال فلما رجع إلى قومه لم يعرفوه بصورته فرجع إليهم وهم على ثلاث طبقات—طبقة جاحدة لا ترجع أبدا وأخرى شاكة فيه وأخرى على يقين فبدأ (ع) حيث رجع بطبقة الشكاك. فقال لهم أنا صالح فكذبوه وشتموه وزجروه وقالوا برئ الله منك إن صالحاً كان في غير صورتك قال فأتى الجحاد فلم يسمعوا منه القول ونفروا منه أشد النفور ثم انطلق إلى الطبقة الثالثة وهم أهل اليقين. فقال لهم: أنا صالح فقالوا: أخبرنا خبرا لا نشك فيك معه أنك صالح فانا لانمتري أن الله تبارك وتعالى الخالق ينقل ويحول في أي الصور شاء وقد اخبرنا وتدارسنا فيما بيننا بعلامات القائم إذا جاء، وإنما صح عندنا إذا أتى الخبر من السماء. فقال لهم صالح: أنا صالح الذي أتيتكم بالناقة فقالوا صدقت وهي التي نتدارس فما علاماتها فقال: لها شرب ولكم شرب يوم معلوم قالوا: آمنا بالله وبما جئتنا به فعند ذلك. قال الله تبارك وتعالى: إن صالحا مرسل من ربه، قال أهل اليقين: إنا بما ارسل به مؤمنون. وقال الذين استكبروا وهم الشكاك والجحاد إنا بالذي آمنتم به كافرون. قلت: هل كان فيهم ذلك اليوم عالم؟ قال: الله تعالى أعدل من أن يترك الأرض بغير عالم يدل على الله تبارك وتعالى ولقد مكث القوم بعد خروج صالح سبعة أيام على فترة لا يعرفون إماما غير أنهم على ما في أيديهم من دين الله(عز و جل) كلمتهم واحدة، فلما ظهر صالح (ع) اجتمعوا عليه، وإنما مثل (علي و) القائم مثل صالح (ع). Ibn al-Walid from as-Saffar from Sa`d and al-Himyari together from ibn Abu’l Khattab from ibn Asbat from ibn `Umayra from Zayd ash-Shahham from Abu `Abdillah عليه السلام. He said: Salih عليه السلام disappeared from his community for a long period, and the day he disappeared from them he was an elderly man of an exceptional interior, a handsome physique, a dense beard, a delicate abdomen, and small cheeks. Altogether, he was of an average build amongst men. When he returned to his people, they did not recognize him with the appearance he had. When he returned, they were of three groups: One group rejected him, saying, “Do not ever come back”. One group had doubted him. And the last group was upon certainty (yaqeen). When he عليه السلام returned, he began with the doubting group and said to them: I am Salih. They belied, cursed, and snubbed him; and said to him: Allah is disassociated from you! Salih was in a figure other than yours. He (i.e. the Imam) said: He then went to the rejecters, but they did not listen to his word and they dispersed from him in a very cruel manner. Then he went to the third group, who were the people of certainty (Ahl al-Yaqeen). So he said to them: I am Salih. So they said: Inform us of something so that we may not doubt that you are Salih, for we do not doubt that Allah تبارك وتعالى is the Creator, and He transfers and transforms His servants into any figure He wills; Salih had informed us and taught us when he was amongst us the signs of the coming of the Qa’im; that a word is true when it comes before us from the heavens. So Salih said to them: I am the Salih that brought you the calf. They said: You have spoken the truth; this is what we have been studying. So, what are its signs? He said: There is a drink for it (i.e. the calf) and a drink for you on a specified day. They said: We have believed in Allah and in what you have brought to us. [Then] Allah تبارك وتعالى said: Verily, Salih is a messenger from his Lord. The people of certainty (Ahl al-Yaqeen) said: We believe in what he has been sent with. And those who were arrogant, who were the doubters and the rejecters, said: We are disbelievers in that which you have believed. So I (i.e. the narrator) said: Was there in that period (yawm) a scholar (`alim) amongst them? He said: Allah تبارك وتعالى is more just than to leave the Earth without a scholar (`alim) who would guide to Allah تبارك وتعالى. The community remained seven days after the exit of Salih, a period in which they did not know any Imam, except the religion of Allah عز و جل they had in their hands, and their word was one. When Salih عليه السلام appeared, they united around him. Verily, the example of [`Ali and] the Qa’im is like Salih’s عليه السلام. (Kamal ad-Deen) This hadith makes the overt comparison between the Qa’im and the prophet Salih عليه السلام. During his occultation, the community was still under the divine authority of Salih even though he had been hidden from them. Yet, the believers grasped the religion of Salih. Upon his return, the Imam عليه السلام describes that the nation was in three camps: a group of rejectors, a group of doubters, and a group of believers. This is also the case with the occultation and return of the Twelfth Imam عليه السلام – there are believers, doubters, and rejectors in our era, and those who believe are grasping the religion of the Ahl al-Bayt عليه السلام. This parallel to Salih عليه السلام cannot be applied to the Waqifa, because there have been no means to grasp their religion, nor has there been a community that was upon any yaqeen. Even the historical Waqifa and the neo-Waqifa have no certainty in al-Kadhim عليه السلام being alive. حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ أَبِي أَحْمَدَ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ قَالَ: سَأَلْتُ سَيِّدِي مُوسَى بْنَ جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً فَقَالَ ع النِّعْمَةُ الظَّاهِرَةُ الْإِمَامُ الظَّاهِرُ وَ الْبَاطِنَةُ الْإِمَامُ الْغَائِبُ فَقُلْتُ لَهُ وَ يَكُونُ فِي الْأَئِمَّةِ مَنْ يَغِيبُ قَالَ نَعَمْ يَغِيبُ عَنْ أَبْصَارِ النَّاسِ شَخْصُهُ وَ لَا يَغِيبُ عَن‏ قُلُوبِ الْمُؤْمِنِينَ ذِكْرُهُ وَ هُوَ الثَّانِي عَشَرَ مِنَّا يُسَهِّلُ اللَّهُ لَهُ كُلَّ عَسِيرٍ وَ يُذَلِّلُ لَهُ كُلَّ صَعْبٍ وَ يُظْهِرُ لَهُ كُنُوزَ الْأَرْضِ وَ يُقَرِّبُ لَهُ كُلَّ بَعِيدٍ وَ يُبِيرُ بِهِ كُلَّ جَبَّارٍ عَنِيدٍ وَ يُهْلِكُ عَلَى يَدِهِ كُلَّ شَيْطَانٍ مَرِيدٍ ذَلِكَ ابْنُ سَيِّدَةِ الْإِمَاءِ الَّذِي تَخْفَى عَلَى النَّاسِ وِلَادَتُهُ وَ لَا يَحِلُّ لَهُمْ تَسْمِيَتُهُ حَتَّى يُظْهِرَهُ اللَّهُ عَزَّ وَ جَلَّ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْما Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim b. Hashim narrated from his father from Abu Ahmad Muhammad b. Ziyad al-Azidi. He said: I asked my master Musa b. Ja`far عليه السلام about the saying of Allah عز و جل, “…and He lavished upon you His favours, both apparent (thahir) and hidden (batin)…” (31:20). He عليه السلام said: The apparent favour is an apparent Imam, and the hidden favour is an occulted Imam. So I said to him: And will there be any [imam] who is occulted from amongst the Imams? He said: Yes, his person will be occulted from the people’s sight, but his remembrance will not be occulted from the believers’ hearts. And he is the twelfth from us. Allah eases all difficulties for him, helps him overcome all adversities, makes apparent to him the treasures of the Earth, brings close to him all that is remote, eradicates the immensely arrogant through him, and with his hand destroys every disciple of Satan. He is the child of the master of slave women; he is whose birth will be concealed from the people, and whose name is not permissible to be named until Allah عز و جل makes him apparent and fills the Earth with equity and justice as it would have been fraught with injustice and oppression. (Kamal ad-Deen) Here, not only does the Righteous Servant عليه السلام say that the Twelfth Imam عليه السلام would be hidden, but he also says that the Imam’s remembrance would remain in the hearts of believers. If al-Kadhim عليه السلام were the Mahdi, then the hearts of the believers would have been able to ascertain him amidst his ghayba for the past millennium. On the other hand, the son of al-`Askari عليه السلام did indeed go into ghayba and his remembrance has been perpetual in a community of believers, just as this hadith prophesies. The narratiosn on this topic are many, and it is clear that the religion of Allah and a community of believers would remain during the period of occultation. Conclusions Through many verses, ahadith, and rational arguments, it is well established within Shiism that Allah’s guidance in the world is perpetual. Even during times of trial, such as the occultation of the Hidden Imam عليه السلام, the affect of the hujja is present and the religion of Allah is available. The believers follow that which is in their hands and they await the revolution of the Qa’im عليه السلام. This article only addresses a few points, and a further examination of this theme is necessary. However, let the sources we did present today speak on behalf of Allah’s justice and mercy.
  13. 1 point
    I think it is more related to satisfying sexual needs. As far as Fiqh is concerned, a woman should be visited by her husband once every (number of weeks i forgot sorry), should be provided with shelter ( a room will suffice) , food (one meal is enough or whatever that will make them not die from hunger and cloths ( a dress a year is enough). Providing emotional comfort is wajib and is basically a basic right/ condition in marriage. Lodge them [in a section] of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for the father another woman. (6) and when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things. (231) When you divorce women, and they have reached their term, then retain them honourably or set them free honourably; do not retain them by force, to transgress; whoever does that has wronged himself. Take not God's signs in mockery, and remember God's blessing upon you, and the Book and the Wisdom He has sent down on you, to admonish you. And fear God, and know that God has knowledge of everything. (231) I think the hadiths are more detailed on this issue. Do you think that prophet loved Aysha and Um Salama equally ?
  14. 1 point
    Repentant

    Becoming Wakafi?

    So when one who is believes in the 12 Imams (as) decides to believe in just the first 7 (as), does that person just lose their love for the last 5 imams (as)? Or did the person not have any love for them to begin with? Just find it frightening that if someone loses love for the last five they could just as easily lose love for any of the seven. Do they still continue to follow a marjae or does fiqh for them change as well?
  15. 1 point
    yazahra313

    Beautiful Farsi Latmiya

    Salam Alaikom All, I really love this farsi nohe, and wanted to share it with all of you. I know it is not Moharram, but its just so beautiful! Eltemase doa be hamegi http://dl.stehraniz.ir/ftp/GoleBaba.mp3
  16. 1 point
    TheIslamHistory

    Who Are The Blind?

    Refute? sorry did you say Refute? Do you identity Assumption and free of talk in your case a source of Reply? or Refutation in Proof? Which you have not provided ANY source of Authentic Hadith to Go against My stance, I gave 10 SAHIH or More SAHIH narrations on "Appointing a Successor" and than because you had no reply, You decide you give me a Site that is a "WAHABI" site since it mentions Ibn Taymaiah, therefore if you accept his Narrations, then you are a Nasibi. Ay any case I Will prove you wrong on your stance, and whether you want to accept it or not UMAR AND ABU BAKR Will be held accountable on the day of judgement for the Atrocities Against the prophet Úáíå ÇáÓáÇã and His Ahlulbayt (s). Before I go to Proving the Happening of burning the house of Ahlulbayt (s) will go to Refutation mode on the stances that you have provided me from the the posts "Appointing a Successor". You will be held Accountable for every Word on this Site that you provided me with: The First claim that this claims is the following: Statement: . Imaam ash-Shaafi’ee and other Ulemaa stated that we should not narrate from the Raafidhah Shee’ah as they are amongst the liars. You not only claim that we are liars but mashalla we are All lairs. Brother you have no respect, if I was going to go to a site an post things to you and propose them to you, do you think it would be wise to post something the offends the person? In this manner? Can you give a post from me that I have given you ONE hadith that Sunnis are liars? I don't care what Malki says, I don't care what Shafii says, I don't care what Hanafi says, say everything about us and we still don't care, and because you are trying to act smart, let me tell you why we are call Rafidi. I will enlighten you and the viewers by citing the following Sunni sources: 1. Al-Ghunyat liTalibin, Volume 1 page 409 2. Fathul Bari Sharh Sahih Bukhari Volume 14 page 450 Chapter 9 3. website by Safar al-Hawali Salafi scholar namely Safar bin Abdul-Rahman al-Hawali has written on his website: الرافضة هم الذين رفضوا خلافة الشيخين أبي بكر وعمر وزعموا أن الخلافة في علي “Rafidha are those who reject the Khilafa of Abu Bakr and Umar and claim that Ali is the Khalifa” http://www.alhawali.com/index.cfm?method=home.showfahras&ftp=firak&id=2000013 Fatah ul Bari: والتشيع محبة علي وتقديمه على الصحابة فمن قدمه على أبي بكر وعمر فهو غال في تشيعه ويطلق عليه رافضي “Shiasm is the love of Ali and whoever prefers him over Abu Bakr and Umar is an excessive Shia also known as Rafidhi” Shaykh Abdul Qadir Jilani writes in his esteemed work Al-Ghunya li-Talibin (Published by Al-Baz Publishing, Inc. Hollywood, Florida): “As for the Shia, they are also known by several other names including Rafida. They came to be called Shia for the simple reason that they relied to support the cause of Ali and considered him superior to all of the rest of the companions. The Rafida were so called because of their rejection [Rafd] of the majority of the companions and their refusal to accept the imamate of Abu Bakar and Umar.” This establishes the reason why we are called Rafidhi, one who abandons the Shaykhayn is a Rafidhi. Ibn Aqeel al-Hadhrami al-Shafiy’ee records in his authority work al al-Atab al-Jameel ala ahl al-Jarh wa al-Tadeel, page 33: “According to Ibn Hajr Asqalani, all those lovers of Ali that deem him to be superior to Abu Bakr and Umar are Rafidhi. The conclusion of Ibn Hajr’s research would be that many major Sahaba, such as Miqdad, Zaid bin Arqam, Abu Dharr and Burhaida, the Banu Hashim and Banu Abdul Muttalib are Rafidhi, since they were his lovers and deemed him superior to Abu Bakr and Umar”. And we believe with no doubt that IMAM ALI (as) is Superior to Abu bakr, NO DOUBT. IF you want to call me a RAFIDI call me so, and on the day of judgment I want you to call me a RAFIDI, Second of All, Who said we are Quoting from Our books? This Whole Time I was Quoting from Your Sunnah Books, but you continue to ignore because of your love for Abu Bakr and Umar. So be it. Wants more Ironic is that Imam Al Shafii Was a Rafidi.??? Fakhruddin al-Razi Tafseer al-Kabeer Volume 13 page 433 as well as Ibn Hajjar Makki have recorded the statement of Imam of Ahl’ul Sunnah Muhammad Idris Shafi’yee: وقال الشافعي رضي الله عنه ۔۔۔۔ إن كان رفضاً حب آل محمد فليشهد الثقلان أنى رافضي Shafi’yee (ra) said: “If a Rafidhi is one who loves the family of the Prophet (s), then I testify before the mankind and Jinns that I am a Rafidhi” Alhamdeollah we the lovers of Maula Ali (as) feel no offence at being called Shi’a or termed Rafidhi. We read in Sharh Fiqh Akbar page 63 Dhikr ‘Afzaal al Naas badh al Nabi’: “A Sunni scholar said if we believe ‘Ali to be superior it is not due to any basis rather believing that ‘Ali is superior is compulsory since his virtues are many. One individual raised an objection, one who deems ‘Ali as superior has smell of Rafidhi. Another said ‘This is a lie, that this smell of Rafdiyat (Rafidhism), if we accept the superiority of ‘Ali smells of Rafdiyath from the Sunnah, then Sunni traditions will leave no one as a Sunni, rather everyone is a Rafidhi. Do not fight in the Deen, nor abandon the truth” _____________________________________________________________________________ Now More Surprisingly you Quoted from Ibn Tayiymah, One of The Many Scholars who Follow the "Manhaj" ( line) of Bani Ummiah, Do you read before you mention a site brother? because if your Quoting from him and keep in my, yes you are a Nasibi. So you either be-careful when you post something, or Either you are a Nasibi. The Site you mentioned continues my stating: First of All you need to know your are Quoting from a Nasibi, So can I ask you? do you follow ibn Taiyaminah? because then you are a Nasibi. Ibn Tayimiyah is knows for his Hatred towards Ahlulbayt (s) and his Silly Refutations against Ahlulbayt (s) just look at his view on Imam Ali (s): Ibn Taimiyah who is known for having a grudge against Ali bin Abi Talib (as) proudly claims that none of the Sunni jurists attained teachings from Imam Ali (as). None of the four imams nor the other of the jurists refer to him (Ali) in their jurisprudence. Verily if Malik’s knowledge was obtained from the people of Madina, the people of Madina did not take Ali’s statements. They took their jurisprudence from the seven jurists, Zaid, Umar, ibn Umar and so on. Shafiyee obtained jurisprudence from the people of Makka, the companions of Ibn Juraij like Saeed bin Salem al-Qadah and Muslim bin khalid al-Zenji. Ibn Juraij obtained knowledge from the companions of Ibn Abbas, like Atta and others. Verily Ibn Abbas was an independent mujtahid. Whenever he gives fatwa, according to the Sahabas, he would give the fatwa of Abu Bakr and Umar, not Ali’s. He disagreed with Ali on few things. Minhaj al-Sunnah, Volume 7 pages 529 – 530 Look at his Pathetic view on Syeda Fatima Al Zahraa (as) Ibn Taimiyah’s views of Imams Hasan (as) and Hussain (as): ?????????????? do you accept this? if you do you are a Liar and a Nasibi.??? and Here is Ibn Taiymiah Abusing most of the Sunni Ulma: And We read in Sahih Bukhari Volume 1, Book 2, Number 46: Narrated ‘Abdullah: The Prophet said, ‘Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief).’ So what does that make Ibn Tayimiya??????....... This reference makes it crystal clear that resorting to abuse against Muslim is Fusuq. If Nawasib question why we have abused our opponents, we will make it clear that this duty concerns the abuse of Muslims. The writers of Ansar.Org or other Salafi and Nasibi bigots that we refute are not Muslims in general terms, they are Nasibis. Their writings are replete with indirect attacks on the conduct of the Ahl’ul bayt (as), constant attempts to belittle and downplay their merits and appraisals of their enemies. Nawasib have no protection under the Hadeeth. Those that have such lowly opinions of the Ahl’ul bayt (as) are not Muslims. They are munafiqs, and hence we have every right to hurl abuse at them; and we should also point out that this method of dealing with Nawasib has been vouched for by the Ulema of Ahle Sunnah such as Shah Abdul Aziz Muhadith Dehalwi. With that in mind now let us see how Ibn Taimiyah attacked his Muslim ‘brothers’. Also Ibn Taimiyah abused the Sufis: Ibn Taimiyah abused the Mutazila Ibn Taimiyah abused the Asharies Ibn Taimiyah abused the Shias Ibn Taimiyah abused the Sunni scholars Whats more Ironic About Ibn Taiymiyah is that he Goes against anyone when if they have different opinions to him: Abusing those Muslims with limited knoweldge: So I ask you: is this the type of language and arrogant attitude that should be expected from a man that the Salafis/Wahabies deem ‘Shaykh ul Islam’? Let us for arguments sake accept that Ibn Taimiyah was a sincere man practicing the true faith, effectively performing dawah to those that were ‘misguided’ – is this the methodology of dawah ascribed by the Sunnah of the Prophet (s)? A methodology wherein: (1) the sexuality of opponents is alleged (2) opponents are decribed as animals (3)believers with lesser knowledge are compared to donkey Is this the Dawah methodology of the Prophet (s)? One seeking to perform dawah and correct the believers needs to be gentle in his da’wah and should not resort to the abusive language that Ibn Taimiyah does. If you look at the language of Ibn Taimiyah it is clear that his harsh, ignorant, and arrogant conduct would impress no one save his Salafi adherents. The key to be an effective communicator is to be mild, forbearing and patient; and be soft and pleasant in speech, so they have an effect upon the heart of one’s opponent. Was such gentleness an attribute of Ibn Taimiyah? Clearly not, his arrogant abusive pen proves he was anything but gentle. We even read in Sahih Muslim Book 007, Number 2793: Jabir b. ‘Abdullah reported that …. The Messenger of Allah (may peace be upon him) was a person of gentle disposition It is no surprise that we see the followers of Ibn Taimiyah doing exactly the same today. When you speak to them you will see how arrogant and proud they are. Anyone that doesn’t ascribe to their beliefs is abused, and deemed the enemy. ___________________________________________________________________________________________ Moving on using the same site you quoted they also we continue to read: Mashalla, Were All liars!, I guess I Need Question every person about their CLAIM, with out even Researching? *Face Palm* this is absoulty Pathetic, and Who are you to say that All Shia are lairs? can you please give Evidence THAT ALL the people Shia Rafidi who love Imam Ali (s) and Ahlulbayt (s) are Lairs? Did the prophet (s) say that Every one who follows Ali Is a Lair? Or did the prophet say OBEY ALI AND THAT THE QURAN IS WITH ALI AND ALI IS WITH THE QURAN? Remember where I showed you that this is an Authentic Narrations From Mustadrak Al Hadith? What your showing me now is opinions of the Sunnis. So is Opinion considered as proof? if So? Then you must be Either no knowing, or ignorant. This Narration is from your books So how is this Hujjat on me? Second of All we only mention Hadith from your books to prove our point. Whats more Ironic the Whol Article is based in opinion and theory Against the followers of Ahlulbayt (s), I will now prove you wrong, and From your own books you will see who burnt the House of Fatima (s), and Who is the oppressor and Who is the enemy of Imam Ali (s). Also Whats more Facanating they mentioned the hadith from vol 13,book maghazi, page 201,hadeeth 38061, and this is where it gets Interesting let us take a look: (1) First of All its not volume 13, its volume 20 ( If you follow up to Hadith 38061, Whats Ironic is that you take from a site the does not even give proper references. (2) HADITH NO FOUND: I then Assumed that maybe its on volume 13 and page 201 but maybe they got the Number of the Hadith Wrong....But then no...it was not there.... ________________________________________________________________ We will first start with the Not so Violent hadiths from your books and than move on to the Crimes of Umar Ibn Al Khattab With Abu Bakr, and not only did they burn the house of the Fatima (s) but they broke her ribs and Killed her and in her the Mohsin (s) and Also some of the ahadith that were mentioned Earlier but you Failed to Reject: Hadith #1 Concerning you telling me that Umar did not oppress Fatima and ignoring me on my last post. أنه لما يجب على غضب عمر وأضرم النار بباب على وأحرقه ودخل فاستقبلته فاطمة وصاحت يا أبتاه ويا رسول الله فرفع عمر السيف وهو فى غمده فوجأ به جنبها المبارك ورفع السوط فضرب به ضرعها فصاحت يا أبتاه فأخذ على بتلابيب عمر وهزه ووجأ أنفه ورقبتهAlusi Baghdadi well known Sunni Mufassir [1] writes: ''Umar became angry and burned the door of Ali's house and broke into the house of Ali, Fatima opposed Umar and cried out : "Oh, father! O Messenger of Allah! 'Umar swunged with the sword which was in its sheath and struck the side of Fatima, and then struck her with whip in the shoulder. Fatima moaned, "Oh, father!" Ali got up from his seat and grabbed Umar's chest and threw him on the ground, then punched him in the nose and neck." ______________________ Sunni - Salafi References: Source: Ruhul -Ma'ani by Alusi Baghdadi, Volume 3, page 124, [1] Interpreter of the Holy Quran Also Umar threatens Fatimah - 'I will burn your House - Kill Everyone in House' ( and This was to force Imam Ali (s) into Ba'aya. _______________________________________ Hadith 2# حدثنا : محمد بن بشر ، نا : عبيد الله بن عمر ، حدثنا : زيد بن أسلم ، عن أبيه أسلم : أنه حين بويع لأبي بكر بعد رسول الله (ص) كان علي والزبير يدخلان على فاطمة بنت رسول الله (ص) فيشاورونها ويرتجعون في أمرهم ، فلما بلغ ذلك عمر بن الخطاب خرج حتى دخل على فاطمة ، فقال : يا بنت رسول الله (ص) ، والله ما من أحد أحب إلينا من أبيك ، وما من أحد أحب إلينا بعد أبيك منك ، وأيم الله ما ذاك بمانعي إن إجتمع هؤلاء النفر عندك ، أن أمرتهم أن يحرق عليهم البيت ، قال : فلما خرج عمر جاءوها فقالت : تعلمون أن عمر قد جاءني وقد حلف بالله لئن عدتم ليحرقن عليكم البيت وأيم الله ليمضين لما حلف عليه ، فإنصرفوا راشدين ، فروا رأيكم ولا ترجعوا إلي ، فإنصرفوا عنها فلم يرجعوا إليها حتى بايعوا لأبي بكر Narrated Muhammad bin Bashir from Ubaidllah bin Umar from Zaid bin Aslam that his father Aslam said: ''When the homage (baya) went to Abu Bakr after the Messenger of Allah, Ali and Zubair were entering into the house of Fatima to consult her and revise their issue, so when Umar came to know about that, he went to Fatima and said : ‘Oh daughter of Messenger of Allah, no one is dearest to us more than your father and no one dearest to us after your father than you, I swear by Allah, if these people gathered in your house then nothing will prevent me from giving order to burn the house and those who are inside.’ So when Umar left, they (Ali and Zubair) came , so she (Fatima) said to them: ‘Do you know that Umar came here and swear by Allah to burn the house if you gather here, I swear by God that he (Umar) will execute his oath, so please leave wisely and take a decision and don’t gather here again.’ So they left her and didn’t gather there till they give baya to Abu Bakr.'' ______________________ Sunni - Salafi References: Source: Musannaf of Ibn Abi Seybe, Volume 20, page 579, Hadith Number # 38200 Grading: ( Sahih ) Of course The Hadith That was mentioned on the site here I found, But it does not prove anything, it only claims,They they left and gave bay'a, But Ali stayed and did not give Ba'ya. the Question Remains What happen after this event?? Hadith 3# Umar Kicks Fatima While the house was being Burnt as was trying to get inside: ـ قال إبراهيم ابن سيار النظام المتوفى سنة 231 : « إن عمر ضرب بطن فاطمة يوم البيعة حتى ألسقت الجنين من بطنها ، وكان يصيح عمر : احرقوا دارها بمن فيها ، وما كان بالدار غير علي و فاطمة والحسن والحسين» . Said: Ibrahim Ibn Yasir Al Nath'im (died year 231): "That Umar Hit Fatima in the Stomach on the day of Ba'ya, Until the infant (inside her) dropped, and Umar Was yelling: "Burn their house and everyone that is inside", and in the house there was only Ali , Fatima, Hassan and Hussain. Proof Hadith 3 # Al Wafi Bilwafiyat, volume 6, page 15. Note: The Investigator had nothing to say about the Hadith: he only said: ITS A LIE", and what is Ironic, He did not state any form of proof. proof hadith 4# _______________ Al Malal Wa Al Nahal, Page 51 It is worth noting the observation made in Qeraa fi kutub al-Aqaed, by Farhan Hassan al-Maliki, page 52 ”However Ali’s party was smaller (in number) during the reign of Umar than the reign of Abu Bakr al-Sidiq due to his abandoning Ali on account of his breaking into Fatima’s home during Abu Bakr’s reign, and forcing some sahaba that were with Ali to give bayya to Abu Bakr, thus the memory of this dispute – that is proven via authentic chains – was deemed a painful memory which they did not like to recollect” What is even more interesting is the commentary of the margin writer who states: ”I thought that the story of breaking into (Fatima’s house) was just a lie , until I discovered reliable chains of narrations for it, such as what is been recorded by Ibn Abi Shebah in the Musanaf, anyhow neither is (the story) an exaggeration in the manner that the extremist Shia claim nor can it be denied as is the approach of the extremist Hanbalis.” So we have a Sahih chain evidencing Umar’s conduct outside the day in question, and a modern day Sunni scholar citing the same book as proof that the incident did indeed occur. Abu Muhammad Abdullah bin Muslim bin Qutaybah (d. 276 Hijri) who in his famous book al Imama wa al Siyasa pages 18-28 states as follows: Abu Bakr was after group of people who failed to give bayya and gathered with Ali, he sent Umar in their direction. He (Umar) called them to come out from the house of Ali, but they refused to come out. Thus (Umar) asked (his men) to bring wood, then he said: ‘I swear by He who controls the life of Umar, if you people do not come out of the house I shall set fire to it, and everyone inside shall perish. Some people said: ‘O Abu Hafs (Umar), Fatima is also in this house’. Umar replied, ‘I do not care’ Then the people came out from the house and gave bayya except Ali. Scanned: Sunni historian Abul Fida in his discussion on the attack on the house of Fatima ( recorded the event, in a very low key / cautious tone, but as a scholar of integrity and honesty he has refused to cover up history and has still acknowledged that the event did indeed take place and Umar threatened to burn Fatima (sa) alive: ثم إن أبا بكر بعث عمر بن الخطاب إِلى علي ومن معه ليخرجهم من بيت فاطمة رضي الله عنها وقال : إِن أبوا عليك فقاتلهم .فأقبل عمر بشيء من نار على أن يضرم الدار فلقيته فاطمة رضي الله عنها وقالت : إِلى أين يا ابن الخطاب أجئت لتحرق دارنا قال : نعم أو تدخلوا فيما دخل فيه الأمة Then Abu Bakr sent Umar bin Khattab to Ali and his companions with the objective that those ‘people gathered in the house of Fatima come out, and that if anyone objects to coming out then you should fight them’. Then Umar approached with fire in his hands to set the house ablaze. At this point Fatima approached and said: ‘ O son of Khattab, would do you dare?’ Do you wish to set my home on fire?’ Umar said: ‘Yes, unless if you give bayya to Abu Bakr and enter into that which the majority of the Ummah have agreed to.’ Tareekh Abul Fida [Arabic], page 235 Tareekh Abul Fida, Urdu translation by Maulana Karrem’ud Deen al Hanafi, pages 177-179 list of Sahaba's Who tried to burn the house of Fatima (s): من من الصحابه حاول احراق بيت فاطمه وهويعلم بوجودهاملحق #1 17‏/05‏/2012 5:59:12 صوهو يعلم ان الله يرضا لرضاها ويغضب لغضبهاملحق #2 18‏/05‏/2012 12:21:46 ص1 ـ ابن أبي شيبة وكتابه «المنصّف»نقل أبو بكر بن ابي شيبة (159 ـ 235) مؤلف كتاب «المصنّف» بسنده الصحيح: «إنّه حين بويع لأبي بكر بعد رسول الله6 كان علي والزبير يدخلان على فاطمة بنت رسول الله6، فيشاورونها ويرتجعون في أمرهم. فلما بلغ عمر بن الخطاب خرج حتى دخل على فاطمة فقال: [ 9 ] يا بنت رسول الله 6 والله ما أحد أحبَّ إلينا من أبيك وما من أحد أحبّ إلينا بعد أبيك منك، وأيم الله ما ذاك بمانعي إن اجتمع هؤلاء النفر عندك أن أمرتهم أن يحرق عليهم البيت! قال: فلما خرج عمر جاؤوها، فقالت: تعلمون أنّ عمر قد جاءني وقد حلف بالله لئن عدتم ليُحرقنّ عليكم البيت، وأيم الله ليمضين لما حلف عليه!».(1) 2 ـ البلاذري في كتابه «انساب الاشراف» نقل احمد بن يحيى جابر البغدادي البلاذري (المتوفي 270) ـ الكاتب الشهير وصاحب التاريخ الكبير ـ هذه الواقعة التاريخية في كتابه «انساب الاشراف»: «إن أبا بكر أرسل إلى علي يريد البيعة فلم يبايع، فجاء عمر ومعه فتيلة! فتلقته فاطمة على الباب. فقالت فاطمة: يابن الخطاب، أتراك محرقاً عليّ بابي؟ الغارة على بيت الوحى قال نعم، وذلك أقوى فيما جاء به أبوك…!»(2). 1 . المصنّف ابن أبي شبية، ج 8، ص 572. 2 . انساب الاشراف، ج1، ص586 مطبعة دار المعارف، القاهرة. [ 10 ] 3 ـ ابن قتيبة في كتابه «الإمامة والسياسة» الغارة على بيت الوحى كتب المؤرّخ الشهير عبد الله بن مسلم بن قتيبة الدينوري (212 ـ 276) ـ من اساطين الادب في حوزة التاريخ الاسلامي، ومؤلف كتاب «تأويل مختلف الحديث» و«ادب الكاتب» و… ـ في كتاب «الامامة والسياسة»: «إن أبا بكر رضي الله عنه تفقد قوماً تخلّفوا عن بيعته عند علي كرم الله وجهه فبعث إليهم عمر فجاء فناداهم وهم في دار علي، فأبوا أن يخرجوا فدعا بالحطب وقال: والذي نفس عمر بيده لتخرجنّ أو لاحرقنّها على من فيها، فقيل له: يا أبا حفص إنّ فها فاطمة فقال: وإن!!».(1) ثم كتب ابن قتيبة بعد هذه القضيّة المؤلمة يقول: «ثمّ قام عمر فمشى معه جماعة حتّى أتوا فاطمة فدقّوا الباب فلّما سمعت أصواتهم نادت بأعلى صوتها يا أبتاه يا رسول الله ماذا لقينا بعدك من ابن الخطاب، وابن أبي قحافة فلما سمع القوم صوتها وبكائها انصرفوا. وبقي عمر ومعه قوم فأخرجوا عليّاً فمضوا به إلى أبي بكر فقالوا له بايع: فقال: إن أنا لم أفعل فمه؟ ملحق #3 18‏/05‏/2012 12:33:04 صأخرج البخاري ومسلم عن عائشة : (( إن فاطمة بنت النبي أرسلت إلى أبي بكر ... فوجدت فاطمة على أبي بكر فهجرته ، فلم تكلّمه حتى توفيت ، وعاشت بعد النبي ستة أشهر ، فلما توفيت دفنها زوجها علي ليلاً ، ولم يؤذن بها أبا بكر ...))[ صحيح البخاري : باب غزوة خيبر ، صحيح مسلم : كتاب الجهاد والسير] . 2ـ عن أبي بكر : (( أنه قال قبيل وفاته : إني لا آسى على شيء من الدنيا إلا على ثلاث فعلتهن ووددت أني تركتهن ... وددت أني لم أكشف بيت فاطمة عن شيء وإن كانوا قد غلقوه على الحرب ...)) [ تاريخ الطبري 3/430 ، العقد الفريد 2/254 ، كتاب الأموال لابن سلام ، مروج الذهب ، الإمامة والسياسة ] . 3ـ عن الطبري بسنده : (( أتى عمر بن الخطاب منزل علي وفيه طلحة والزبير ورجال من المهاجرين ، فقال : والله لأحرّقن عليكم أو لتخرجن إلى البيعة ... )) [ تاريخ الطبري 3/202 ، وقريب منه ابن ابي شيبه من مشايخ البخاري في المصنف 7/432] . 4ـ عن البلاذري بسنده : (( إن أبا بكر أرسل إلى علي يريد البيعة ، فلم يبايع ، فجاء عمر ومعه فتيلة ، فتلقته فاطمة على الباب ، فقالت فاطمة : يا بن الخطاب أتراك محرّقاً عليّ بابي ؟! قال : نعم ...)) [ أنساب الأشراف 1/ 586 ، وقريب منه ابن عبد ربه في العقد الفريد 5/13 وأبو الفداء في المختصر في أخبار البشر 1/156] . 5ـ عن عروة بن الزبير : (( أنه كان يعذر أخاه عبد الله في حصر بني هاشم في الشعب وجمعه الحطب ليحرقهم ، قال عروة في مقام العذر والاعتذار لأخيه عبد الله بن الزبير : بأن عمر أحضر الحطب ليحرق الدار على من تخلّف عن البيعة لأبي بكر)) . [ مروج الذهب 3/86 ، شرح ابن أبي الحديد 20/147 ] . 6ـ عن جعفر بن محمد الصادق (عليه السلام) : (( والله ما بايع علي حتى رأى الدخان قد دخل بيته )) . [ رواه إبراهيم بن محمد الثقفي في كتاب أخبار السقيفة ، وعنه في الشافي في الإمامة . ومما يدل على صحة روايات الثقفي هذا ما قاله ابن حجر في لسان الميزان 1/102 : أنه لما صنف كتاب المناقب والمثالب أشار عليه أهل الكوفة أن يخفيه ولا يظهره ، فقال : أي البلاد أبعد عن التشيع ؟ فقالوا له : إصفهان ، فحلف أن يخفيه ولا يحدث به إلا في إصفهان ، ثقة منه بصحة ما أخرجه فيه ، فتحول إلى إصفهان وحدث فيها ] . 7ـ قال ابن أبي دارم المتوفى سنة 352 : (( إن عمر رفس فاطمة حتى أسقطت بمحسن )) ]ميزان الاعتدال 1/139 ] . 8 ـ قال إبراهيم ابن سيار النظام المتوفى سنة 231 : (( إن عمر ضرب بطن فاطمة يوم البيعة حتى ألقت الجنين من بطنها ، وكان يصيح عمر : احرقوا دارها بمن فيها ، وما كان بالدار غير علي و فاطمة والحسن والحسين)) [ الملل والنحل 1/59 ، الوافي بالوفيات 6/17] . 9ـ عن ابن قتيبة : (( إن محسناً فسد من زخم قنفذ العدوي )) [ المعارف لابن قتيبه كما عنه ابن شهر آشوب في مناقب آل أبي طالب 3/358 . علماً بان المعارف المطبوع قد حذف منه هذا المطلب ] . 10ـ عن شيخ ابن ابي الحديد : (( لما القت زينب ما في بطنها أهدر رسول الله دم هبار ، لأنه روّع زينب فألقت ما في بطنها ، فكان لابد أنه لو حضر ترويع القوم فاطمة الزهراء وإسقاط ما في بطنها لحكم باهدار دم من فعل ذلك ... فقال له ابن أبي الحديد : أروي عنك ما يرويه بعض الناس من أن فاطمة روعت فألقت محسناً ؟ فقال : لا تروه عني ولا ترو عني بطلانه )) [ شرح ابن أبي الحديد 14/192] . 11ـ عن علي (عليه السلام) : (( بينا رسول الله آخذ بيدي و نحن نمشي في بعض سكك المدينة ... فلمّا خلا لي الطريق اعتنقني ثم أجهش باكياً ، قلت : يا رسول الله ما يبكيك؟ قال : ضغائن في صدور أقوام لا يبدونها لك الا من بعدي ، قال : قلت : يا رسول الله في سلامة من ديني ؟ قال : في سلامة من دينك )) [ مجمع الزوائد 9/ 118 عن أبي يعلى والبزار بسند صححه الحاكم والذهبي وابن حبان ، وراجع نفس السند في المستدرك 3. 12ـ عن علي (عليه السلام) : ((إنه مما عهد إليّ النبي : أن الأمة ستغدر بي بعده)). [ المستدرك على الصحيحين 3 / 140 و 142 ، قال الحاكم : صحيح الإسناد ، وقال الذهبي في تلخيصه : صحيح . و من رواة هذا الحديث أيضاً : ابن أبي شيبه والبزار والدارقطني والخطيب والبيهقي وغيرهم ] . 13ـ أخرج البخاري عن النبي أنه قال : (( فاطمة بضعة مني من أغضبها أغضبني)) [ صحيح البخاري : كتاب بدء الخلق] . ملحق #4 10‏/10‏/2012 5:21:22 ص ‏ملحق #5 10‏/10‏/2012 5:22:11 ص ‏
  17. 1 point
    Ameen

    The Real Meaning Of Wali

    Salaam brother just the truth. You said" you can't use verses of history, to prove an usool-e-deen of the future ". Ok brother, why can't you??? Whos golden rule is this??? Is this your made up rule???? Are you going to back this statement up, with references as evidence and proof???? Or do you just make things up, as you go along???
  18. 1 point
    Assad91

    The Legality Of Hadith

    No. The sections heading is called; The political metod of the seletion of the Caliph by vote and its disagreement with the Shi'ite view. So he was talking of some things which don't really vibe with us Shia.
  19. 1 point
    kadhim

    Fluoride , Syria And Wmd .

    This statement is not true in general, and is something specific to Sarin. In relation to the specific case of Sarin, it is partially correct, but not in the way you think. Question: Do you have any education in chemistry? Chemical compounds are not some simple mixture of their component parts, with the effects and properties being some sum of the parts. Chemical reactions rearrange the connections between atoms, producing new compounds that behave in new ways. It is the overall whole that gives the effects. Flourine/fluoride by itself is not what is active in sarin; rather, it is the active site of a phosphate group with one of the oxygens replaced with a fluorine atom. An example of how chemistry can work: Sodium is a soft metal that tarnishes quickly in oxygen and reacts violently with water. Chorine is a highly corrosive, toxic yellow gas; breathing it is fatal. React the two together and you get table salt, an innocuous white soluble powder that is essential for our survival.
  20. 1 point
    He's quite good, in my opinion. I haven't been following the La Liga much recently due to ESPN giving up its rights to televise its games (much to the disgust of my Spanish family - should of seen my grandfather, he was irate :lol: ). But from what I recall he was a decent player. Coming from a Shaytan FC supporter :P Okay, seriously.... What he flip was that?! :Donno: lol yeah, the old boy's still got it. But then again, he's kicking around with a bunch of amateurs over here. Too bad he doesnt play for us lol. I'm a Western Sydney Wanderers supporter :P proud supporter of a one year old club that achieved one of the greatest accomplishments in professional football last season ^_^ WSW <3 :lol:
  21. 1 point
    ^ I don't get it. Why not instead simply aid a divorced woman or a widow financially in a significant yet subtle way, instead of creating a massive social circus by marrying and bedding them all? Or is the latter part necessary? It sadly reminds me of my cousin, a wanabe feudal, who says that it is obligatory by our religion (authubillah) to mutahfy and bed all females including employees whom you give any money. :lol: On the other hand, speaking from experience, it is actually very much practical to start a secret funding program for widows. A relative and friend of ours died and a few of us aid his widow and 4 orphans by supplying them rations, school fees and even helped them build a small home in the city. The widow sews clothes to make a living. Its working out very nicely.
  22. 1 point
    PenOfTruth

    Women In The Nahjul Balagha

    mashallah well done, thankyou for that respectful and well said insight ! many underestimate the power of us women !!!! wasalam :)
  23. 1 point
    Grief

    Men Piercing An Ear

    Culture has absolutely no hold on Islam, in Islam.
  24. 1 point
    Ibn-Ahmed Aliyy Herz

    Becoming Wakafi?

    I could flood this thread with almost a hundred ahadeeth from shi'i books mentioning 12 Imams, and hundreds and if close to a thousand ahadeeth on the miracles preformed by the later Imams 3layhim asalam, their nass is so clear and proven. Why did the masses of the waqifiya convert back into shi3ism when seeing the miracles of Ali ar ridha (as) ?
  25. 1 point
    Grief

    Men Piercing An Ear

    I know what you mean. Insh'Allah I will keep my intention pure when wearing them.
  26. 1 point
    Ruq

    Hello From A Roman Catholic.

    Salam & bon giorni, Welcome to the Shia side of the street. You must be pretty relieved you dont have to be Roman to be a Roman Catholic nowadays. Ive never been, but i heard theyre charging 60 Euro's for a pizza by the Trevi Fountain.
  27. 1 point
    (bismillah) http://www.shiachat.com/forum/index.php?/topic/234959700-shi-a-authorities-relied-upon-by-sunnis/?p=1887029 "Objectivity." Lol. It is in fact very Sunni of him, as I argued here. http://www.shiachat.com/forum/index.php?/topic/234959700-shi-a-authorities-relied-upon-by-sunnis/?p=1888573 If you were not aware, Lord Botta is Farid. في أمان الله
  28. 1 point
  29. 1 point
    You've taken the first step on a dangerous road. It will take courage. People will discourage you. Yet don't think if you given up the love of this world, everything will be fine. There will be dangers ahead. You need to always remember there is always a way higher, a stage above, and you need to progress. When you let go of love of dunya, you will have nothing but your inward world. No one can see Allah, all they can see is what they connect to him. Some of it will be true of God and some of it false. You need to learn to distinguish between falsehood and truth. And for that you need analytical reasoning as well. So many people lost love of dunya and went into a path that plunged into them a darker world and world of suffering and despair. Remain calm no matter how much darkness you face. Learn to wield the sword of God. Make your own song inside of you that you slowly encourage yourself, because no one is going to encourage you. Trust fully two things: 1 Allah will help you, and you can always make it, even if you fall, there is always a way back up, even if you err there is always a way back to the path, overcome despair with hope. 2. Trust in your intention. Don't let anyone belittle your intention as foolish. People despair about the journey to God. Quran has many food to learn from, but don't think you can learn everything on your own. See different perspectives out there. Including ones you might think are dangerous like Ibn Arabi. Don't be afraid of any perspective out there. Don't trust anyone to measure one praise over another. You know what you have to do inside of you. For a long time, all I can do was really cry and cry trying to remember Allah. When the smoke clears friend, there will be no more tears. But as long as the smokes there, you are a baby crying to Allah. You need to constantly feed the milk of love that he wants you, and even if you disbelieve in yourself, remember he believes in you.
  30. 1 point
    بارك الله فيك
  31. 1 point
    There has been multiple instances. As for news source, how about Turkish news www.shiachat.com/forum/index.php?/topic/235014142-turkish-police-arrest-syrian-rebels-belonging/ www.zaman.com.tr/gundem_adanada-el-kaide-operasyonu-12-gozalti_2094730.html Or even bbc: m.bbc.co.uk/news/world-europe-22720647 It's also funny how originally in Turkish news they say they found chemical weapons, but the re-utter stories like in BBC gets watered down, and they try to downplay the chemical weapons part.
  32. 1 point
  33. 1 point
    Grief

    Doubts And/or Regrets

    Thanks for your oh-so-helpful advice.
  34. 1 point
    Abu Hadi

    Syria: I Want To Know...

    1) Because if the Zionist Project suceeds, it is bad for all muslims. If you look at this only in terms of Syria, of course you will be confused. But it is not only about Syria. It is mostly about Hezb and Iran. Hezb is the only obstacle to Zionists grabbing control of Lebanon and its resources, and Lebanon has something which they desperately need, i.e. water. Lebanon is the Crown Jewel of the Middle East, which is why every Empire from the Greeks to the Romans to the French, British, and now US/Israel want to control it and posses it. If Assad is defeated, US/Israel will install a puppet government in Syria which will be given the #1 priority to cut off all support that is coming to Lebanon from Iran thru Syria. If they suceed in doing that, Hezb will be weakened and the Zionists will try again, as they did in 1971, 1982, 1994, and 2006, to take control of Lebanon and its resources by getting rid of Hezb and expand their Project. 2) Assad is not the ideal partner, I agree. Him and his father have blood on their hands. At the same time, at this point, it is either him or the Takfiris, and given those options most Shia would support him because we know for certain that the Takfiris goal is to wipe out all Shia, followers of Ahl Al Bayt. 3) I think many Shia supported the rebels in the beginning when they were, mostly, a political movement and wanted to reform the Syrian government. If the Syrian rebels used similar methods and tactics as the protestors against Mubarak in 2011 in Egypt, or the protestors against Bin Ali in 2011 in Tunisia, I think you would have had a new government in Syria now, Assad would be out, and (we can only speculate about this, of course), the Syrian people would have had a better life and more stable situation. If the rebel movement would have stayed a Syrian movement where the push to reform came from the Syrian people, it would have been a different situation. The problem happened when the Saudi and Qatari money came in and the rebel movement was taken over by the Takfiri criminals sometime in 2011. 4) Even many Sunni muslims don't support the rebels, as they currently exist, with the main fighting groups being composed of Al Nusra and Al Qaida Takfiris. They support reform in Syria and the removal of Assad (most Sunnis support this) in theory, and many Shia also support this, but they don't support the FSA or the other groups fighting in Syria because these groups are not democratic and couldn't care less about the Syrian people, they are only interested in gaining power for themselves and their little gang. Most Sunnis are now coming to realize this also. Many of our Sunni brothers, including the government of Egypt, realize that if Assad is removed now, then the new government would be Takfiri controlled. They don't want this because they now know what living under a Takfiri government (Egypt under the control of the Ikwan and Morsi) is like. The government of Egypt is a military dictatorship, but most Egyptians would prefer a military dictatorship over a Takfiri government. They have already demonstrated that in the streets in recent days. Now why would they support a Takfiri Government in Syria ? This is why they oppose the U.S. missle strikes on Syria. So most sunnis do not support the 'rebels' as they currently exist.
  35. 1 point
    Rohani

    Taking Man Or Woman As Friends

    It dose belong to everyone as I proved by low and high levels of attraction regardless I don't think I said everyone as I stated one or the other or both this gives us three possible out comes A: the male gets attracted B: the female gets attracted C: both get attracted so you cannot disprove my saying by only yourself and even if you attempt to disprove B still you would have to disprove the low level attraction that I mentioned with all due respect young man I think your in over your head on this debate
  36. 1 point
    The question arises then, that how come they knew she poured it over her head if there was a screen between them?
  37. 1 point
    (salam) قال الشيخ الفقيه أبو جعفر محمد بنعلي بن الحسين بن موسى بن بابويه القمي مصنف هذا الكتاب: حدثنا أبي ومحمد بن الحسن بن أحمد بن الوليد (رض) قالا: حدثنا سعد بن عبد الله قال: حدثنا محمد بن عيسى بن عبيد، عن محمد بن أبي عمير ومحمد بن سنان، عن الصباح السدي، وسدير الصيرفي ومحمد بن النعمان مؤمن الطاق، وعمر بن أذينة، عن أبي عبد الله عليه السلام،وحدثنا محمد بن الحسن ابن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار وسعد ابن عبد الله قالا: حدثنا محمد بن الحسن بن أبي الخطاب، ويعقوب بن يزيد ومحمد بن عيسى، عن عبد الله بن جبلة، عن الصباح المزني، وسدير الصيرفي ومحمد بن النعمان الأحول، وعمر بن أذينة عن أبي عبد الله عليه السلام... "..ثم قال يا محمد استقبلالحجر الأسود وهو بحيالي وكبرني بعدد حجبي فمن أجل ذلك صار التكبير سبعا لان الحجب سبعة وافتتح القراءة عند انقطاع الحجب، فمن أجل ذلك صار الافتتاح سنة والحجب مطابقة ثلاثا بعدد النور الذي أنزل على محمد ثلاث مرات فلذلك كان الافتتاح ثلاث مرات فمن أجل ذلك كان التكبير سبعا والافتتاح ثلاثا فلما فرغ من التكبير والافتتاح قال الله عز وجل الان وصلت إلى فسم باسمي فقال(بسم الله الرحمن الرحيم) فمن أجل ذلك جعل بسم الله الرحمن الرحيم في أول كل سورة، .Then he said: O Mohammad! Face Hajr-e-Aswad, and say Allah-o-Akbar to the amount I have veils. And so there were 7 Takbeers, this is because Veils are 7. And Then start Qiraat/recitation after the Veils are cut now. So this became a Sunnah. And When Holy Prophet did that, Allah said: Now you have reached me, so recite My Ism/name. So Holy Prophet asws said(بسم الله الرحمن الرحيم) And so it was made necessary to say this before every Surah... -Ilal ash-Shari’i by Sheikh Sadooq, Vol 2, Pg 312, H 1. -Sheikh Asif al-Muhsini said hadeeth is “Mo’tabar” in his Masharat Bihar al-Anwar Vol 2, Pg 408. محمد بن علي بن محبوب عن العباس عن محمد بن أبي عمير عن أبي أيوب عن محمد بن مسلم قال سألت أبا عبد الله عليه السلام: عن السبع المثاني والقرآن العظيم هي الفاتحة؟ قال: نعم قلت: بسم الله الرحمن الرحيم من السبع؟قال: نعم هي أفضلهن. From Muhammad b. `Ali b. Mahbub from al-`Abbas from Muhammad b. `Umayr from Abu Ayyub from Muhammad b. Muslim. He said: I asked Abu `Abdillah عليه السلام about the seven oft-repeated (verses) and the grand Quran, is it the Fatiha? He said: Yes. I said: bismillahi ‘r-rahmani ‘r-raheem is from the seven? He said: Yes. It is the best of them. Source:Tahdhib al-Ahkaam by Sheikh Toosi,Vol 2, Pg 289, H 13. Grading:Allamah Majlisi said hadeeth is "Saheeh" in Maladh al-akhyar Vol 4,Pg 402 Hadeeth doesn't clearly says it is Part of Quran but since it is among seven oft-repeated (ie Surah Fatiha) hence its prove that it is part of Quran. (wasalam)
  38. 1 point
    Qa'im

    Muslims Being Killed

    And as I noted, the Umayyad and Abbasid empires fought primarily to expand their empires, not to force conversions or wipe out other religions. The difference is that there were ancient Muslim communities in Europe until the 15th and 16th centuries, where they were then wiped out by the Catholic Church. The tolerance Muslims [sometimes] enjoy in the West is due to its secular framework, not its Jewish or Christian heritage. On the other hand, the Christians and Jews didn't just get into the Muslim world in the last century; they've been there since the time of the Prophet (pbuh).
  39. 1 point
    Fiasco

    First Female Ambassador

    Again, i would say the social, cultural and economic circumstances play an important role in determining the role of women in pre-modern societies. Similarly, the circumstances today should play a central role in determining the role of Muslim women today. Applying 7th century cultural norms to a 21st century society is impractical. And the time of jahiliyya wasn't entirely rejected wholesale by the Prophet(saw). Some of the concepts of jahiliyya society were recognized as just by the Prophet(saw).
  40. 1 point
    People forget how Hezbollah was founded in the first place. It was during a Lebanon civil war and Syrian invasion and Israeli invasion and occupation I should add. Also at the time syria wasn't a friend or ally of Hezbollah. Just some history.
  41. 1 point
    That is not true at all. Nahjul Balagha is not all authentic. If I read Mein Kampf and found no grammatical errors does the prove its from God? No. It doesn't. There may be no 'errors' but Nahjul Balagha is certainly not all authentic.
  42. 1 point
    Gypsy

    Is Anyone Else Getting Exhausted.?

    I've avoided depressing news from around the world for sometimes now. My life is going great so far, Alhamdulillah. Maybe you should also try it.
  43. 1 point
    Raven

    Shi'a Of Ali Will Not Abandon Palestine

    Instead of protecting our Palestinian "brothers" which lets face it will never get liberated.... Why not first try to help our SHIA brothers in Pakistan, Iraq, Bahrain, and Afghanistan whom are being slaughtered day in and day out? Let the Sunnis fetch for their own, or are they too busy arming the rebels to kill Shias in Syria?
  44. 1 point
    Ugly Jinn

    Do You Support Killing Israeli Civilians?

    Your mindset is equivalent of those takfiris killing Shias.
  45. 1 point
    Aslamalaykum, JazaakAllah brothers, excellent work. May Allah swt bless all those who defend the Quran and Ahlul Bayt a.s
  46. 1 point
  47. 1 point
    I feel like it's quite disturbing how one can even ask this question. Just like it would be unimaginable to ask if it's "ok" to kill a Shia child, it is equally as unimaginable to ask the same thing about an Israeli child. We are not wahhabis, liberals or neo-cons here to even think that one can justify such practices, Ahl al-Bayt have given us more decency than that.
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