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Showing content with the highest reputation on 02/01/2016 in all areas

  1. 6 points

    Remaining unmarried in Islam

    Salam, And let those who do not find the means to get married be chaste ( 24:33) The most important means for a proper marriage is the means of taqwa in the potential spouse, not financial status or looks, if you don't come across such means, stay chaste, until Allah enriches you out of his bounty, whether that enrichment is being content without a spouse or with a spouse.
  2. 5 points
    I will be attending a talk this weekend which will address the Muslim's role (if any) in politics. I'm assuming the talk will limit itself to British politics, but what I've written below applies to (secular) Muslim majority countries as well. There are three aspects to answering this question: Religiously, we need to asses the role of one's world view viz his/her interaction with society The intellectual foundations of political activity of Muslims living in the West/East What I call the 'Clash of the Paradigms', which deals with the religious movements' failure to provide practical solutions to society's needs. I will touch on the first aspect in this post, the rest will follow after I've attended the event. The Religious Aspect Society plays a direct role in the spiritual development of a believer, since there are a number of existential perfections¹ that are unattainable unless one cooperates and interacts with others. An individuals' worldview is key to correct behaviour that will ensure those spiritual stations are achieved. For the materialists, however, technological development and pursuing worldly pleasures is the only perfection, and his behaviour will reflect that accordingly. A religious person with a superficial faith in God, will have his eyes set on pleasures in the afterlife. He is motivated to adhere to religious laws, because he knows it's his key to enter paradise and avoid hell-fire². True perfection, however, lies in attaining nearness to God. This worldview encourages the believer to search out and attain behaviours that will bring him nearness, and avoid everything that might create a barrier and veil between him and his Lord. Therefore, correct religious knowledge is essential to correct behaviour, in turn ensuring correct faith. As a person progresses in this path, he will realise that higher levels of perfection will require bigger sacrifices and harder struggles. Only those with strong resolve, patience and a true yearning for that closeness to God will ensure he evolves spiritually³. The articles of faith ('aqeedah) are essential to shaping a person's world view and behaviours. A person who believes in the separation of religion and political activity, will not be motivated to pursue the establishment of social justice in this world. He has his eyes set on the afterlife, and will focus on the personal religious duties (to the minutest details) to ensure he avoids hell-fire. He will tell himself that it's the religious establishment's responsibility to sort out all his problems. Unfortunately, he would have most likely inherited this worldview from said religious establishment (his parents would ensure this reactionary vision is ingrained in his mind). In order for us to contribute to society and interact at the socio-political levels, we will have to correct this superficial view of our faith, and move towards a deeper understanding of its concepts. The one-dimensional understanding of Islamic doctrines, where the emphasis is on juristic laws and personal religious duties (which have become rituals in most cases), is limiting us as individuals as well as communities in the diaspora. Ideologically, western concepts have taken over and dominated our thinking, where Islamic doctrines have failed to fill that gap, that yearning for a deeper understanding of the world. And once a person's worldview is confused with neo-liberal concepts, it becomes an uphill struggle to 1) change that worldview, and 2) for that person to live by an Islamic understanding of the world. Even in Muslim majority countries, you will find this to be the dominant trend. Individual Muslims performing their obligatory religious duties, yet refrain from social contributions and cooperation, not due to any physical hindrances or lack of talents, but because their worldview is focused on 'material' gains in the afterlife! In short, if we are serious about a revival of the stagnant state we are in, and are keen to contribute positively at the socio-political level (in the UK or elsewhere), we need to correct our worldview first, move away from legends, falls concepts and outright fabrications, and truly believe that with sincerity we can change the world ('O ye who believe! If ye help Allah, He will help you and will make your foothold firm' -47:7). Once we, as a collective, appreciate that this isn't utopian fantasy talk, that our purpose is to evolve in the 'arc of ascent' towards perfection, we'll start to realise that this is only achievable if we characterise ourselves with the divine Names. Once this mindset is widely accepted, and becomes part of the collective subconscious, the idea of social justice will manifest itself naturally and organically, as each individual will have become a physical manifestation of the divine Name 'The Just'. ¹ I have spoken about this in detail in my other blog here. ² '..., and a group worshipped God out of desire for paradise, and that is the worship of tradesmen;...' - part of a narration by Imam Ali (as) in Nahjul Balaghah, Vol4, pg53 (Arabic edition) ³ Some people are willing to dedicate some of their time, usually at a personal level, however refrain from spending their money when the need arises. That is because his docility is limited, which in turn is due to the low goal he has set himself.
  3. 5 points
    Gaius I. Caesar

    Thoughts (2010-2016) [ARCHIVE]

    Salaam guys, I don't where to post but I feel my imaan slipping away from me right now. Duas would be appreciated right now, kind of in a bad place right now. I am not one to make such posts right now but I don't feel emotionally well and I don't know what to do.
  4. 4 points

    Thoughts (2010-2016) [ARCHIVE]

    @Abu Hadi
  5. 3 points

    Remaining unmarried in Islam

    salam n merci for sharing your opinion... It was a good relief I hate being blamed for not having spouse by people around but i really liked your guidance n it will help me to handle this situation hereinafter...
  6. 3 points
    Salam, As you mentioned marriage becomes, obligatory, if you feel , you will fall into sin. This is the case mainly for men. If a female, is not needy emotionally, financially or physically, there is no harm,in staying single. The fact now a days people fall into more sin, when they get married, by harming their spouse,physically and/or emotionally,and it takes years for them to recover, and not only not complete half their religion but destroy even what they had safe guarded. So unless you get proposed by a man who is God fearing, it may not be the wisest thing to do specially if you are not falling into sins by not getting married. What is definitely obligatory for both women and men is seeking knowledge of religion according to your time and mental capacity. If you don't you are committing a sin whether married or unmarried.
  7. 2 points

    Muhammad PBUH - majid majidi

    Salam brothers and sisters. Waited long long time for this movie but never found except trailers on the internet please if someone have a link to the complete version of movie with subtitles or dubbed at least in Arabic please share it here. Thanks a lot dear brothers and sisters love and peace salam
  8. 2 points
    @Sumayyeh That fob translation tho
  9. 2 points

    Thoughts (2010-2016) [ARCHIVE]

    Brother Gaius, read "audhu billahi min ash-shaitanir rajeem" to keep Shaytan away from you. This is a book by Ayatullah Dastghaib RA. http://www.al-islam.org/istiadha-seeking-Allah-s-protection-from-satan-ayatullah-dastaghaib-shirazi
  10. 2 points
    Abu Hadi

    Thoughts (2010-2016) [ARCHIVE]

    @Ruq Very Nice, MashahAllah. That made my day.
  11. 2 points

    Favourite Word Of The Day

    Mellifluous: sweetly or smoothly flowing; sweet-sounding. From the Latin 'mel' (honey) + 'fluere' (to flow).
  12. 2 points
    Salam, It's a blessing to die in prayer in any mosque, let alone Masjid Al Haram..
  13. 2 points
    Bismillah. Salaam. These articles may help you to find your answer: http://www.islamquest.net/en/archive/question/fa1162 http://www.islamquest.net/en/archive/question/fa2851 http://www.islamquest.net/en/archive/question/fa11818 With Duas. Narsis.
  14. 2 points

    Remaining unmarried in Islam

    Bismillah. Salaam. Marriage primarily is Mustahab but if refraining from it leads to sin, it becomes Wājib. Imam Reza (a.s.) told a woman who was about to reach to perfection without getting married: do not do that! If refraining from marriage possess some perfections, Lady Fatima (a.s.) was more deserving to do that to reach to perfection; الشيخ الطوسي بِالْإِسْنَادِ إِلَى أَخِي دِعْبِلٍ عَنِ الرِّضَا ع قَالَ: إِنَّ امْرَأَةً سَأَلَتْ أَبَا جَعْفَرٍ ع فَقَالَتْ أَصْلَحَكَ اللَّهُ إِنِّي مُتَبَتِّلَةٌ فَقَالَ لَهَا وَ مَا التَّبَتُّلُ عِنْدَكِ قَالَتْ لَا أُرِيدُ التَّزْوِيجَ أَبَداً قَالَ وَ لِمَ قَالَتْ أَلْتَمِسُ فِي ذَلِكَ الْفَضْلَ فَقَالَ انْصَرِفِي فَلَوْ كَانَ فِي ذَلِكَ فَضْلٌ لَكَانَتْ فَاطِمَةُ ع أَحَقَّ بِهِ مِنْكِ إِنَّهُ لَيْسَ أَحَدٌ يَسْبِقُهَا إِلَى الْفَضْل‏. (Bihār al-Anwār, vol.100, p.219, H.13) And there are many many Ahādīth condemning unmarried state. If you are interested to see those let me know to translate some for you. With Duas. Narsis.
  15. 2 points
  16. 2 points
  17. 2 points
    Tensed and stressed and missing childhood, Wondering why kids wanna grow up.
  18. 2 points
    I have submitted before (which can now be deleted) but I thought maybe I could add something which will symbolise that this is not only a "Shia" website, but a "Chatting" website, so I added a little speech bubble.
  19. 2 points
  20. 1 point

    Be Positive

    Salam, It's unbelievable how the ahlulbayt (a.s) have patience and can be positive at the same time they get provoked. Lanat on those who oppose ahlulbayt (a.s)
  21. 1 point
    Abu Hadi


    Occultation means the state of being present but unknown to the general public. We believe the 12th Imam, Al Mahdi(may Allah(s.w.a) hasten his reappearance) is alive and living on earth but his state of life and whereabouts are not known except to a very few individuals. He will return one day in the future to fill the earth with justice and peace just as before it had been filled with injustice and tyranny. We await his reappearance and pray for it.
  22. 1 point
    Salam, Masha'Allah ... The Ahl al-Bayt a.s. were really the preservers of the Din.
  23. 1 point

    Insomnia Club

    That is blasphemy, sir, blasphemy.
  24. 1 point

    Tell Me Something Good For Once

    (salam) I am single again and...and so...and...I had an...an extra... $6 to spend on myself. So l ate out at the local halal restaurant. I forgot what it was to "go do something". Yippie. I'm happy, l'm happy, l'm so happy, I'm FREE...
  25. 1 point
    The Quran and hadith describes the Leaders capable of Leading the ummah by the following: 1- There are many verses in the Quran clearly mentioning that the prophets, leaders / imams /successors after of the prophet are chosen by Allah not by the people (2:30, 2:247, 2:248, 28:68, 32:24, etc). 2- The people who chose the caliphs / leaders / imams after the prophet at their own they initiated the bidaa as no verse in Quran exists that the people can choose the leaders / imams / caliphs after the prophet. 3- The job of the prophet is to purify the people as he himself is purified and after him his pure progeny are purified ones as per verse 33:33 and relevant hadiths. 4- The prophet has clearly ordered the ummah to follow Quran and Ahl albayat after him in order to avoid going astray (hadith thaqlayn) as both Quran and his progeny are not separable. "I leave among you two precious and weighty trusts, on being the Book of God and the other my Progeny. These two legacies will never be separated from each other, and if you lay firm hold of them you will never go astray." (Muslim, al-Sahih, Vol. VII, p. 122; al-Tirmidhi, Jami' al-Sahih, Vol. II, p. 308; al-Hakim, al-Mustadrak, Vol. III, p. 109. Ahmad b. Hanbal, al-Musnad, Vol. III, pp. 14-17. Ibn al-Sabbagh, Fusul al-Muhimmah, p. 24; al-Ganji, Kifayat al-Talib, p. 130; al-Qunduzi, Yanabi' al-Mawaddah, pp. 17-18; al-Ya'qubi, al-Tarikh, Vol. II, p. 92; Fakhr al-Din al-Razi, al-Tafsir al-Kabir, Vol. III, p. 18; al-Naysaburi, Ghara'ib al-Qur'an, Vol. I, p. 349.) It is possible to understand the Qur'an and explain the knowledge it contains only by referring to the utterances of those persons upon whom knowledge has been directly bestowed by God, or at least whose knowledge is derived from instruction by a particular source. Such persons can be only the Inerrant (ma'sum) Imams of the Prophet's Progeny. 5- Ibn Hajar also cites the following sentence uttered by the Prophet, peace and blessings be upon him and his family: "Do not attempt to go beyond these twin trusts (the Book and the Progeny of the Prophet), for that will lead you into perdition, and do not fall short in adhering to them, for that too will encompass your ruin. Do not imagine the People of the Prophet's House to be ignorant, for they are infinitely more knowledgeable than you and understand well the language of revelation (Ibn Hajar, al-Sawa'iq, p. 153) 6- The Prophet (P.B.U.H) said, .“The most knowledgeable person in my nation after me is Ali .” Manaqib Al-Imam Ali Ibn Abi TAlib (A.S) of Ibn Al-Maghazeli Al-Shafi^i. 7- The Prophet (P.B.U.H) said, “Ali (A.S) is the distinguisher between truth and falsehood.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/132; Musnad Ahmad, 1/331; Yanabi^ Al-Mawda, 92. 8- The Prophet (P.B.U.H) said, “Ali (A.S) is the Imam of the pious, the prince of believers, and the leader of the resplendent.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/129; Kenz Al-Omal, 6/153. 9- The Prophet (P.B.U.H) said, “Ali (A.S) is with the Qur’an, and the Qur’an is with Ali.” Al-Bukhari, 5/19; Muslim, 2/360; Al-Tirmidhi, 5/304; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Ibn Majah, 1/28; Musnad Ahmad, 3/328. 10- The Prophet (P.B.U.H) said, “Ali (A.S) is the door of my knowledge, and the one who will clarifies for my nation that which I was sent with.” Tafsir Al-Tabari, 3/171; Shawahid Al-Tanzil, 2/356; Al-Darr Al-Manthour, 6/379; Yanabi^ Al-Mawda, 61. 11- The Prophet (P.B.U.H) said, “The position of Ali (A.S) amongst the people is like Surat Qul Hu Allahu Ahad in the Qur’an.” Muslim, 1/48; Al-Tirmidhi, 2/299; Al-Nisa’i, 27; Musnad Ahmad, 6/299; Ibn Al-Maghazeli, 191. Al-Juwayni(1) reports that Abdullah ibn Abbas remarked that the Messenger of Allah (S) said, "I am the chief of the Prophets and ‘Ali ibn Abi Talib is the chief of successors, and after me my successors shall be twelve, the first of them being ‘Ali ibn Abi Talib and the last of them being Al Mahdi." Al-Juwayni has also mentioned another tradition from Ibn 'Abbas (r.a.) that he narrates from the Messenger of Allah (S): "Certainly my Caliphs and my legatees and the Proofs of Allah upon his creatures after me are twelve. The first of them is my brother and the last of them is my (grand) son." He was asked: "O Messenger of Allah, who is your brother?"He said, "‘Ali ibn Abi Talib" Then they asked, "And who is your son?" The Holy Prophet (S) replied, "Al Mahdi, the one who will fill the earth with justice and equity like it would be brimming with injustice and tyranny. And by the One Who has raised me as a warner and a give of good tidings, even if a day remains for the life of this world, the Almighty Allah will prolong this day to an extent till he sends my son Mahdi, then he will make Ruhullah 'Isa ibn Maryam (a.s.) to descend and pray behind him (Mahdi). And the earth will be illuminated by his radiance. And his power will reach to the east and the west." Al-Juwayni also narrates from his chain of narrators that the Messenger of Allah (S) informed: "I and ‘Ali and Hasan and Husayn and nine of the descendants of Husayn are the purified ones and the infallible."(2) 1.Al-Dhahabi says in Tadhkirat al-Huffaz, vol. 4, p. 298, that Sadruddin Ibrahim bin Muhammad bin al-Hamawayh al-Juwayni al-Shafi'i was a great scholar of Hadith. Also see his biographical note in Ibn Hajar al-'Asqalani, al-Durar al-kaminah, vol. 1, p. 67. 2.Al-Juwayni, Fara'id al-Simtayn, pg 160.