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In the Name of God بسم الله

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Showing content with the highest reputation on 02/12/2017 in all areas

  1. 3 points
    And we don't care what ahlul sunnah say.
  2. 3 points
    Talut

    My best question about hadiths and Shiism

    So you did re-search about Shia Islam and this is what you found? This is not a list of someone who sincerely wanted to know what Twelver Shia Islam is really about. You will actually not even find such lines when you want to make an open-minded re-search unless one does his re-search via the Wahhabi-omission Saudi paid i-net agency.
  3. 3 points
    My brother was 6 when he started his own YouTube channel. He's gotten 8 subscribers in his entire career, and 7 of them were family members who just thought he was really cute.
  4. 3 points
    starlight

    What is your goal today?

    @notme We are getting ready to greet the long scorching summer. Yesterday the temperature was 24C (75F). I have packed and put away most of our winter clothes. @Marbles You need a wife, stat. She could easily take care of 3,4&5. @hasanhh Hahaha. That was funny. My spring cleaning goes like this: 1.Take out all the stuff we have hoarded over the past year until I am knee deep in broken toys, clothes and discarded artwork. 2.Panic and wonder why the hell I started it in the first place. 3.Hastily, throw everthing in cartons and put the cartons somewhere out of sight. 4.Ingest some high calorie food like chocolate cake or orange juice to reward and rejuvenate self. 5. So far I have successfully 'spring cleaned' two rooms and the hallway.
  5. 3 points
    Abbas.

    Anonymous

    This option has now been provided in the form of a Guest Lounge. (it's a trial run). Members can choose to post as Guests (in which case they will remain anonymous from other members). However, mods will be able to see who is who. All other non-member guests can post too. Members can also post/reply, while signed in, if they want to increase content count/ratings or simply make the identity/authorship of their post visible (the not anonymous option). The @Anonymous account is still there for more privacy since one admin has access to it and will post the question on behalf of members.
  6. 3 points
    It's an absolute belief! The Quran confirms and various reports in Hadith further establish the full extent of return.
  7. 2 points
    I hope everyone is in good health, inshAllah. I've heard/read from some speakers and other sources that momins (pious people), have more trials in their life and normally their lives are more difficult. That got me thinking. So, if a believer's life is going very smooth without too much troubles and trials. e.g., lives long, has wealth, is normally happy etc. Does this indicate that something is wrong with regards to his/her deeds? Or is it that some servants of AllahÓÈÍÇäå æÊÚÇáì will have lots of blessings in this life and also have a high station in the hereafter? I think it might be a good topic to discuss. Please share your thoughts.
  8. 2 points
    ShiaMan14

    The Cowardice of Imam Mahdi (as)?

    Salaam all, @Fahad Sani sought to teach us a lesson by comparing the cowardice of Caliphs Abu Bakr, Umar and Uthman for running away in battles to the alleged cowardice of Imam Mahdi being in occultation aka ghaybah. I heard this several times from other wahabis and salafis so this is nothing new. But I do feel it is incumbent upon me (us) to discuss this topic and either learn from him or teach him. Claim: @Fahad Sani's reasoning is that if we call the Caliphs cowards for running away from a few battles, then Imam Mahdi is a bigger coward for being on the run for 1,400 years. Analysis: Let's discuss what is ghaybah: Allah is in Ghaybah since no one can see him Hz Musa (as) went into hiding for several years from Pharoah Hz Yusuf went into hiding for several years fearing his brothers Hz Khizr is still in hiding (2,500+ years) Hz Isa is in hiding fearing his life (~2,000 years) The Prophet Muhammad (saw) went into hiding fearing his life. Caliph Abu Bakr cried while hiding fearing his imminent discovery and death. Based on Fahad Sani's claim, we can determine that Allah and several of his prophets are cowards for hiding fearing their life OR we can say that saving one's life is paramount when not in a state of war. As a matter of fact, occultation, ghaybah, saving one's life is ESTABLISHED SUNNAH. Conclusion: Occultation aka ghaybah is established sunnah. However, there is no instance of any Prophet EVER running away from a field of battle. Once jihad is proclaimed, there is no running from it UNLESS you are a caliph of course. Therefore, ghaybah is not cowardice; running away from several battlefields IS cowardice. Cowardice of Occultation - Myth Busted.
  9. 2 points
    ShiaChat Mod

    Financial help!

    Salam and welcome. ShiaChat does not allow topics asking for financial help, due to a prevalence of online scams. Since your house is made of mud bricks, tell the people in the mosque near you that your home was damaged and I am sure that they will help you. If you do not live near a mosque, then seek help from a local NGO and they will investigate how many children you have and how much your income is and will help you based on their investigation. Praying for your success.
  10. 2 points
    notme

    Thoughts 2016-2017 (Archives)

    Heh. I was just being contrary. Fruitcake, like jerky and pickled vegetables, is an antique food from before the days of modern preservation. It used to be one of only a few fruity desserts you could have by late winter. I'm very glad I was born into modern times with modern internationally supplied grocery stores and freezers.
  11. 2 points
    notme

    Thoughts 2016-2017 (Archives)

    I like fruitcake.
  12. 2 points
    Fun fact...the significant majority of those fighting the nasibies and wahabis and takfiris with their flesh and blood, day in and day out in Iraq, Syria, Lebanon are the same people that follow WF and are pro unity. Go figure......
  13. 2 points
    He isn't the only one - in fact his ruling sounds like the view of most jurists. Ayatullah Montazeri had a much more different view. He would say it is allowed when social norms require it (for example in a job interview). I personally know one scholar (in Qom) who holds the same opinion, and apparently there are others who have the opinion, but do not publicly mention it. I have read a bunch of papers on the subject as well (the best one being by Shaykh Haider Hobollah) and the opinion is definitely not baseless or without strong evidence. As muqallideen though, we have to fulfill our own responsibility to the best of our ability, which in this case is to follow our own marj'a. Wasalam
  14. 2 points
    "Good life" is in itself a test, and one that I would think is very difficult to pass.
  15. 2 points
    If it would have been authentic Hadith, Shias would not have ruled it out because Umar ibn al Khattab used to say Allahu Akbar as Prophet said and we do say that as well but we do not have problem with that unless he deviated from the path of prophet and innovated things himself.
  16. 2 points
    Imam Abu Jaafar A.S is the one who is saying this narration, therefore it is still possible that he said it out of Taqqiyah. That argument would have worked if it was Imam Sajjad A.S who would have narrated this himself and said "I call from my house...". Also, these two contradicts the other mutawattir hadiths who don't mention Tathweeb in Shia sources. Even in Sunni sources, we'll find this: Let us read the testimony of none other than the son of Umar regarding Tathweeb: Mujahid said: 'I was with Ibn Umar and then he heard a man reciting Tathweeb in the mosque, thus he (Ibn Umar) said: 'Let us go away from this innovator (mubtadie)' Musanaf Abdulrazaq, Volume 1 page 475 Tradition 1832 All the narrators are reliable: Mujahid bin Jabir: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v2 p159). Laith bin Abi Salim: Ibn Hajar said: 'Seduq' (Taqrib al-Tahdib, v2 p48). Sufyan bin Auyyana: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v2 p611). Abdulrazaq bin Humam: Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v1 p599). We read in Musnaf Abdulrazaq: Umar bin Hafs said: 'Saad was the first one who said 'Prayer is better than sleep' during the reign of Umar... he (Umar) said: 'It is an innovation (bidda)' and then he abandoned it and Bilal never performed Adhan for Umar'. Musanaf Abdulrazaq, Volume 1 page 474 Tradition 1829 Muwatta of Malik, Book 3, Hadeeth Number 318: Yahya related to me from Malik that he had heard that the muadhdhin came to Umar ibn al-Khattab to call him to the subh prayer and found him sleeping, so he said, "Prayer is better than sleep," and Umar ordered him to put that in the adhan for subh. Imam Shafi’i (one of the four Imams of Ahlul Sunnah) says: "I dislike Tathweeb in morning (Adhan) and so the other (Adhan) because Aba Mahdhura didn’t narrate from the Prophet (s) that He (s) ordered to recite Tathweeb, thus I dislike adding it to Adhan and dislike Tathweeb after it". Al-Um (by Imam Shafi’i), Vol. 1, p. 104 Tafsir al-Qurtubi, Vol. 6, p. 228 Ibn Hazm also narrates this statement from a prominent Salaf, Al-Hasan ibn Hassan: "It is said at dawn “Asalat khayr mina nawm! Asalat khayr mina nawm!”. We do not practice this, because it has no trace from the Messenger of Allah (pbuh)!!!” Muhalla, Vol. 3, p. 161 Al-Khawarizmi narrates from Imam Abu Hanifah: "It is one of the innovations of the people!" Jami al-Masanid, Vol. 1, p. 296 Salafi Imam, al-Shawkani, in his Nayl al-Awtar, Vol. 2, p. 28 records the opinions of two prominent Companions: Ibn Umar said: “It is a bid’ah!!” When Ali heard it, he said, “Do not add to the adhan that which is not part of it!” http://www.wilayat.net/index.php?option=com_content&view=article&id=2966:wudhu-adhan-salat-dua-use-of-subhah-tasbeeh-etc&catid=195&lang=en&Itemid=115 Now regarding the specific narrations you've mentioned: Imam Abu Jaafar (Al-Baqir) said: ‘My father (Ali Ibn Al-Hussein, Al-Sajjad/Zayn Al-Abideen) used to call outfrom his house in prayer: ”Praying is better than sleep’ (al-salaatu khayrun min al-nawm)’. The correct translation is: Hussain bin Ubaidullah from Ahmad bin Muhammad bin Yahya al-Attar from his father from Muhammad bin Ali bin Mahbub from Ahmad bin Hassan from Hussain bin Saeed from Fudhalah from al-Alaa from Muhammad bin Muslim from Abi Jaffar [as] who said: ‘My father used to call in his house: ‘Prayer is better than sleep’. If you repeat that, there will be no problem’. Al-Istibsar, Volume 1 page 308 Also in Al-Tahdeeb, Volume 2 page 63 Hadeeth Number 15 Of course, the word “Adhan” does not feature in the hadith. The Imam is referring to situations other than during Adhan! This is why Muhammad al-Hasoon has written in the margin of al-Bahai al-Amili’s book Al-Athna Ashria, page 52: “Some of our companions didn’t consider it as Taqiyyah, but they deemed it an announcement other than in the Adhan” Regarding the second one: Imam Abu Abdallah (Al-Sadiq) said: ‘The calling and the Tathweeb in Iqamah is from the Sunnah.’ We should point out that Allamah Mirza Qumi declared this tradition weak in Minhaj al-Ahkam, page 179. http://www.wilayat.net/index.php?option=com_content&view=article&id=2966:wudhu-adhan-salat-dua-use-of-subhah-tasbeeh-etc&catid=195&lang=en&Itemid=115 Wsalam
  17. 2 points
    The Straight Path

    Cursing Umar

    Wsalam Assumptions won't lead you anywhere brother, the hadiths are clear on this and mutawattir. Thank you for linking that thread, I suggest you reading it yourself: Brother @Qa'im said: Clearly, some of the ahadith in this example are strong by rijali standards, and many are not bad in their isnad. By the way, the "weaknesses" of these chains are majaheel, not dhu`afa'. Someone is just "majhool" when they do not have an explicit tawtheeq (strengthening) or tad`eef (weakning). Still, Kulayni and his companions trusted these people, and he was a scholar and an author of a rijal book. In any case, this isn't in the context of singular reports, it is in the context of a multiplicity of narrations from different witnesses, books, documents, etc. with the same basic signification and underlying point, even if some of the narrators are "majhool". Rijal should not be the end-all be-all determining factor of historical certainties. Were that the case, you can throw out most of human history, including much of Muslim history. Still, even if you use rijal to sift through the hadiths on the birth of the twelfth Imam, you end up with this: There are twelve Imams حدثنا محمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن محمد بن أبي عمير عن غياث بن إبراهيم عن الصادق جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي ع قال سئل أمير المؤمنين ص عن معنى قول رسول الله ص إني مخلف فيكم الثقلين كتاب الله و عترتي من العترة فقال أنا و الحسن و الحسين و الأئمة التسعة من ولد الحسين تاسعهم مهديهم و قائمهم لا يفارقون كتاب الله و لا يفارقهم حتى يردوا على رسول الله ص حوضه Muhammad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه from him from `Ali b. Ibrahim b. Hashim from his father from Muhammad b. Abi `Umayr from Ghiyath b. Ibrahim[1] from al-Sadiq Ja`far b. Muhammad from his father Muhammad b. `Ali from his father `Ali b. al-Husayn from his father al-Husayn b. `Ali عليه السلام. He said: Amir al-Mu’mineen صلوات اللّه عليه was asked about the meaning of the Messenger of Allah’s صلى الله عليه وآله words, “I am leaving among you two weighty things, the Book of Allah and my progeny”. Who, then, are the progeny? So he said: I, Hasan, Husayn and the nine Imams from the children of Husayn and the ninth from them is the Qa’im and the Mahdi, and they will not separate from the Book of Allah until they reach the Messenger of Allah صلى الله عليه وآله at the Pond. (Kamal ad-Deen) (sahih) (صحيح) حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير. عن سعيد بن غزوان، عن أبي بصير، عن أبي جعفر عليه السلام قال: يكون تسعة أئمة بعد الحسين بن علي تاسعهم قائمهم عليهم السلام. My father رضي الله عنه narrated. `Ali b. Ibrahim b. Hashim narrated from his father from Muhammad b. Abi `Umayr from Sa`eed b. Ghazwan[2] from Abu Baseer from Abu Ja`farعليه السلام. He said: There will be nine Imams after Husayn b. `Ali, and the ninth of them will be their Qa’im عليهم السلام. (al-Khisal) (majhool kal-sahih) (مجهول كالصحيح) حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى العَطَّار قالَ: حَدَّثَنا أَبي، عَنْ مُحَمَّدِ بْنِ عَبْدِ الجَبَّارِ، عَنْ أَبي أَحْمَدَ مُحَمَّدِ بْنِ زِيادٍ الأَزْدِيِّ، عَنْ أَبانِ بْنِ عُثْمانَ، عَنْ ثابِتِ بْنِ دِينارٍ، عَنْ سَيِّدِ العابِدِينَ عَلِىِّ بْنِ الحُسَيْنِ، عَنْ سَيِّدِ الشُّهَداءِ الحُسَيْنِ بْنِ عَلِىٍّ، عَنْ سَيِّد الأَوْصِياءِ أَمِيرَ الْمُؤْمِنِينَ عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِمُ السَّلاَمُ قالَ: قالَ لي‏ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الأَئِمَّةُ مِنْ بَعْدي اثْنا عَشَرَ أَوَّلُهُم أَنْتَ يا عَلِيُّ، وَآخِرُهُمْ القائِمُ الَّذِي يَفْتَحُ اللَّه – تَبارَكَ وَتَعالى‏ ذِكْرُهُ – عَلَى يَدَيْهِ مَشارِقَ الأَرْضِ وَمَغارِبَها. Ahmad b. Muhammad b. Yahya al-`Attar narrated. He said: My father narrated from Muhammad b. `Abd al-Jabbar from Abu Ahmad Muhammad b. Ziyad al-Azidi from Aban b. `Uthman from Thabit b. Dinar from the Master of Worshipers `Ali b. al-Husayn from the Master of Martyrs al-Husayn b. `Ali from the Master of Deputies Amir al-Mu’mineen `Ali b. Abi Talib عليهم السلام. He said: The Messenger of Allah صلى الله عليه وآله said to me: There are twelve Imams after me. The first of them is you, O `Ali; and the last of them is the Qa’im with whose hands Allah تَبارَكَ وَتَعالى‏ ذِكْرُهُ will conquer the Easts and Wests of the Earth. (Amali of Shaykh as-Saduq) (majhool kal-sahih – Teacher of Saduq) (من مشايخ الصدوق - مجهول كالصحيح) حدثنا علي بن عبد الله الوراق الرازي قال: حدثنا سعد بن - عبد الله قال: حدثنا الهيثم بن أبي مسروق النهدي، عن الحسين بن علوان، عن عمر ابن خالد، عن سعد بن طريف، عن الأصبغ بن نباته، عن عبد الله بن عباس قال: سمعت رسول الله صلى الله عليه وآله يقول: أنا وعلي والحسن والحسين وتسعة من ولد الحسين مطهرون معصومون `Ali b. `Abdillah al-Warraq ar-Razi narrated. He said: Sa`d b. `Abdillah narrated. He said: al-Haytham b. Abi Masruq an-Nahdi narrated from al-Husayn b. `Ulwan[3] from `Umar b. Khalid from Sa`d b. Turayf from al-Asbagh b. Nubata from `Abdillah b. `Abbas. He said: I heard the Messenger of Allah صلى الله عليه وآله say: I, `Ali, al-Hasan, al-Husayn and nine from the loins of al-Husayn are purified and protected. (Kamal ad-Deen) (majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق) حدثنا أحمد بن هارون الفامي (رضي الله عنه)، قال: حدثنا محمد بن عبد الله بن جعفر، عن أبيه، عن يعقوب بن يزيد الأنباري، قال: حدثنا الحسن بن علي ابن فضال، عن إسماعيل بن الفضل الهاشمي، عن الصادق جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه أمير المؤمنين علي بن أبي طالب (عليهم السلام)، قال: قلت لرسول الله (صلى الله عليه وآله): أخبرني بعدد الأئمة بعدك. فقال: يا علي، هم اثنا عشر، أولهم أنت، وآخرهم القائم. Ahmad b. Harun al-Fami[4] رضي الله عنه narrated. He said: Muhammad b. `Abdillah b. Ja`far narrated from his father from Ya`qub b. Yazid al-Anbari. He said: al-Hasan b. `Ali b. Faddal narrated from Isma`il b. al-Fadl al-Hashimi from as-Sadiq Ja`far b. Muhammad from his father Muhammad b. `Ali from his father `Ali b. al-Husayn from his father al-Husayn b. `Ali from his father Amir al-Mu’mineen `Ali b. Abi Talib عليهم السلام. He said: I said to the Messenger of Allah صلى الله عليه وآله: Inform me of the numbers of Imams after you. So he said: O `Ali, they are twelve, the first of them is you, and the last of them is the Qa’im. (Amali of Shaykh as-Saduq) (majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق) محمد بن يحيى ، عن محمد بن الحسين ، عن ابن محبوب ، عن أبي الجارود ، عن أبي جعفر عليه السلام عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة عليها السلام وبين يديها لوح فيه أسماء الأوصياء من ولدها ، فعددت اثني عشر آخرهم القائم عليه السلام ، ثلاثة منهم محمد وثلاثة منهم علي Muhammad b. Yahya from Muhammad b. al-Husayn from ibn Mahbub from Abu’l Jarud[5] from Abu Ja`far عليه السلام from Jabir b. `Abdullah al-Ansari. He said: I entered upon Fatima عليها السلام and in her hands was a tablet with the names of the deputies (awsiya’) from her descendants. I counted twelve [in total], the last of whom was the Qa’im عليه السلام. Three of them [from her children] were Muhammad, and three[6] of them were `Ali. (al-Kafi) (muwathaq) (موثق) حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثني محمد بن يحيى العطار ، وعبد الله بن جعفر الحميري ، عن محمد بن الحسين بن أبي الخطاب ، عن ابن محبوب عن أبي الجارود ، عن أبي جعفر عليه السلام ، عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة عليها السلام وبين يديها لوح فيه أسماء الأوصياء من ولدها فعددت اثني عشر آخرهم القائم ثلاثة منهم محمد ، وأربعة منهم علي صلوات الله عليهم أجمعين . Muhammad b. Musa b. al-Mutawakkil رضي الله عنه narrated. He said: Muhammad b. Yahya al-`Attar and `Abdillah b. Jafar al-Himyari narrated from Muhammad b. al-Husayn b. Abu’l Khattab from ibn Mahbub from Abu’l Jarud from Abu Ja`far عليه السلام from Jabir b. `Abdullah al-Ansari. He said: I entered upon Fatima عليها السلام and in front of her was a tablet with the names of the deputies (awsiya’) from her descendants. I counted twelve [in total], the last of whom was the Qa’im عليه السلام. Three of them were Muhammad, and four of them were `Ali. (Kamal ad-Deen) (muwathaq) (موثق) حدثنا الحسين بن أحمد بن إدريس رضي الله عنه قال : حدثنا أبي ، عن أحمد ابن محمد بن عيسى ، وإبراهيم بن هاشم جميعا ، عن الحسن بن محبوب ، عن أبي الجارود ، عن أبي جعفر عليه السلام ، عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة عليها السلام و بين يديها لوح فيه أسماء الأوصياء ، فعددت اثني عشر اسما آخرهم القائم ، ثلاثة منهم محمد ، وأربعة منهم علي صلوات الله عليهم ( أجمعين ) . al-Husayn b. Ahmad b. Idris رضي الله عنه narrated. He said: My father narrated from Ahmad b. Muhammad b. `Isa and Ibrahim b. Hashim together from al-Hasan b. Mahbub from Abu’l Jarud from Abu Ja`far عليه السلام from Jabir b. `Abdillah al-Ansari. He said: I entered upon Fatima عليها السلام and in front of her was a tablet with the names of the deputies (awsiya’). I counted twelve names [in total], the last of whom was al-Qa’im. Three of them were Muhammad, and four of them were `Ali صلوات الله عليهم أجمعين. (Kamal ad-Deen) (majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق) وأخبرنا أحمد بن محمد بن سعيد ابن عقدة الكوفي، قال: حدثنا يحيى بن زكريا ابن شيبان من كتابه سنة ثلاث وسبعين ومائتين، قال: حدثنا علي بن سيف بن عميرة، قال: حدثنا أبان بن عثمان، عن زرارة، عن أبي جعفر الباقر(عليه السلام) عن آبائه (عليهم السلام) قال: قال رسول الله (صلى الله عليه وآله): إن من أهل بيتي اثنى عشر محدثا، فقال له رجل يقال له عبدالله بن زيد وكان أخا علي بن الحسين(عليهما السلام) من الرضاعة: سبحان الله محدثا؟ - كالمنكر لذلك – قال: فأقبل عليه أبوجعفر (عليه السلام) فقال له: أما والله إن ابن امك كان كذلك – يعني علي بن الحسين(عليهما السلام( And Ahmad b. Muhammad b. Sa`eed b. `Uqda al-Kufi[7] narrated. He said: Yahya b. Zakariyya b. Shayban narrated in his book in the year 273 AH. He said: `Ali b. Sayf b. `Umayra narrated. He said: Aban b. `Uthman narrated from Zurara from Abu Ja`far al-Baqir عليه السلام from his forefathers عليهم السلام. He said: The Messenger of Allah صلى الله عليه وآله said: Verily, from my Ahl al-Bayt are twelve muhaddaths.[8] So a man named `Abdillah b. Zayd, who was the milk brother of `Ali b. al-Husayn عليهما السلام, said to him (i.e. Imam al-Baqir): May Allah be glorified, muhaddaths? – [he spoke] like a denier of that. He said: So Abu Ja`far عليه السلام addressed him and said to him: By Allah, verily the son of your mother was like that – meaning `Ali b. al-Husayn عليهما السلام [was a muhaddath]. (Nu`mani’s Ghayba) (muwathaq) (موثق) حدثنا غير واحد من أصحابنا قالوا : حدثنا أبو علي محمد بن همام قال :حدثنا عبد الله بن جعفر ، عن أحمد بن هلال ، عن محمد بن أبي عمير ، عن سعيد بن غزوان عن أبي بصير ، عن أبي عبد الله عليه السلام عن آبائه صلوات الله عليهم قال : قال رسول الله صلى الله عليه وآله : إن الله عز وجل اختار من الأيام الجمعة ، ومن الشهور شهر رمضان ، ومن الليالي ليلة القدر ، واختارني على جميع الأنبياء ، واختار مني عليا وفضله على جميع الأوصياء ، واختار من علي الحسن والحسين ، واختار من الحسين الأوصياء من ولده ، ينفون عن التنزيل تحريف الغالين وانتحال المبطلين وتأويل المضلين ، تاسعهم قائمهم و ( هو ) ظاهرهم وهو باطنهم . More than one from our companions narrated. They said: Abu `Ali Muhammad b. Himam narrated. He said: `Abdillah b. Ja`far narrated from Ahmad b. Hilal[9] from Muhammad b. Abi `Umayr from Sa`eed b. Ghazwan from Abu Baseer from Abu `Abdillah عليه السلام from his forefathers صلوات الله عليهم. He said: The Messenger of Allah صلى الله عليه وآله said: Allah عز وجل has chosen Friday from the days, and the month of Ramadan from the months, and the Night of Power from the nights, and He has chosen me above all of the prophets, and from me He has chosen `Ali and preferred him over all of the deputies, and from `Ali He has chosen Hasan and Husayn, and from al-Husayn He has chosen the deputies from his loins who will negate the interpolations of the extremists, the fraudulence of the wrongdoers, and the interpretations of the deviant. Their ninth is their Qa’im and he is their manifest one, and he is their hidden one. (Kamal ad-Deen) (majhool kal-sahih) (مجهول كالصحيح) حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا أبو عبد الله العاصمي ، عن الحسين بن القاسم بن أيوب ، عن الحسن بن محمد بن سماعة ، عن ثابت الصائغ عن أبي بصير ، عن أبي عبد الله عليه السلام قال : سمعته يقول : منا اثنا عشر مهديا مضى ستة وبقى ستة ، يصنع الله بالسادس ما أحب Muhammad b. Ibrahim b. Is`haq at-Talaqani رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani[10] narrated. He said: Abu `Abdillah al-`Asimi narrated from al-Husayn b. al-Qasim b. Ayyub from al-Hasan b. Muhammad b. Sama`a[11] from Thabit as-Sa’igh from Abu Baseer from Abu `Abdillah عليه السلام. He said: I heard him say: From us there are twelve Mahdis – six have passed, and six remain.[12] Allah will do with the sixth whatever He likes.[13] (Kamal ad-Deen) (majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق) حدثنا محمد بن إبراهيم بن إسحاق رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا أبو عبد الله العاصمي ، عن الحسين بن القاسم بن أيوب ، عن الحسن بن محمد بن سماعة ، عن وهيب ، عن ذريح ، عن أبي حمزة ، عن أبي عبد الله عليه السلام أنه قال : منا اثنا عشر مهديا . Muhammad b. Idris b. Is`haq رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani narrated. He said: Abu `Abdillah al-`Asimi narrated from al-Husayn b. al-Qasim b. Ayyub from al-Hasan b. Muhammad b. Sama`a from Wuhayb from Dhurayh from Abu Hamza from Abu `Abdillah عليه السلام. He said: From us there are twelve Mahdis. (Kamal ad-Deen) (majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق) حدثنا محمد بن علي ماجيلويه ، ومحمد بن موسى بن المتوكل رضي الله عنهما قالا : حدثنا محمد بن يحيى العطار ، عن محمد بن الحسن الصفار ، عن أبي طالب عبد الله ابن الصلت القمي ، عن عثمان بن عيسى ، عن سماعة بن مهران قال : كنت أنا وأبو بصير ومحمد بن عمران مولى أبي جعفر عليه السلام في منزل بمكة ، فقال محمد بن عمران : سمعت أبا عبد الله عليه السلام يقول : نحن اثنا عشر مهديا فقال له أبو بصير : تالله لقد سمعت ذلك من أبي عبد الله عليه السلام ؟ فحلف مرة أو مرتين أنه سمع ذلك منه . فقال أبو بصير : لكني سمعته من أبي جعفر عليه السلام . Muhammad b. `Ali Majiluwayh and Muhammad b. Musa b. al-Mutawakkil رضي الله عنهما narrated. They said: Muhammad b. Yahya al-`Attar narrated from Muhammad b. al-Hasan as-Saffar from Abu Talib `Abdillah b. as-Salt al-Qummi from `Uthman b. `Isa[14] from Sama`a b. Mehran. He said: I, Abu Baseer, and Muhammad b. `Imran the slave of Abu Ja`far عليه السلام were in a residence in Mecca, so Muhammad b. `Imran said: I heard Abu `Abdillah عليه السلام say: We are twelve Mahdis. So Abu Baseer told him: By Allah, did you hear this from Abu `Abdillah عليه السلام? So he swore once or twice that he had heard it from him. So Abu Baseer said: But I have heard it from Abu Ja`far عليه السلام. (Kamal ad-Deen) (majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق) حدثنا محمد بن إبراهيم بن إسحاق رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا جعفر بن عبد الله قال : حدثني عثمان بن عيسى ، عن سماعة ابن مهران قال : كنت أنا وأبو بصير ومحمد بن عمران مولى أبي جعفر في منزل بمكة فقال محمد بن عمران : سمعت أبا عبد الله عليه السلام يقول : نحن اثنا عشر محدثون ( 1 ) فقال أبو بصير : والله لقد سمعت ذلك من أبي عبد الله عليه السلام فحلف مرتين أنه سمعه منه . Muhammad b. Ibrahim b. Is`haq رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani narrated. He said: Ja`far b. `Abdillah narrated. He said: `Uthman b. `Isa narrated from Sama`a b. Mehran. He said: I, Abu Baseer, Muhammad b. `Imran the slave of Abu Ja`far were in a residence in Mecca, so Muhammad b. `Imran said: I heard Abu `Abdillah عليه السلام say: We are twelve muhaddaths. So Abu Baseer said: By Allah, did you hear this from Abu `Abdillah عليه السلام? So he swore twice that he had heard it from him. (Kamal ad-Deen) (majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق) حَدَّثَنا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَسْرُورٍ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عامِرٍ، عَنِ المُعَلَّى بْنِ مُحَمَّدٍ البَصَرِيِّ، عَنِ الحَسَنِ بْنِ عَلِىٍّ الوَشَّاءِ، عَنْ أَبانِ بْنِ عُثْمانَ، عَنْ زُرارَةَ بْنِ أَعْيَنَ قالَ: سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلامُ يَقُولُ: نَحْنُ اثْنا عَشَر إِماماً، مِنْهُمُ الحَسَنُ وَالحُسَيْنُ ثُمَّ الأَئِمَّةُ مِنْ وُلْدِ الحُسَيْنِ‏ عَلَيْهِمُ السَّلاَمُ. Ja`far b. Muhammad b. Masroor رضي الله عنه narrated. He said: al-Husayn b. Muhammad b. `Amer narrated from al-Mu`alla b. Muhammad al-Basri from al-Hasan b. `Ali al-Washsha’ from Aban b. `Uthman from Zurara b. A`yan. He said: I heard Abu Ja`far عليه السلام say: We are twelve Imams, from them are al-Hasan and al-Husayn, then the Imams from the loins of al-Husayn عليه السلام. (Kamal ad-Deen) (majhool kal-hasan – Teacher of Saduq) (مجهول كالحسن - من مشايخ الصدوق) The mother of the Mahdi أخبرنا أحمد بن محمد بن سعيد ابن عقدة قال حدثنا محمد بن المفضل بن قيس بن رمانة الأشعري و سعدان بن إسحاق بن سعيد و أحمد بن الحسين بن عبد الملك و محمد بن الحسن القطواني قالوا جميعا حدثنا الحسن بن محبوب الزراد عن هشام بن سالم عن يزيد الكناسي قال سمعت أبا جعفر محمد بن علي الباقر ع يقول إن صاحب هذا الأمر فيه شبه من يوسف ابن أمة سوداء يصلح الله عز و جل له أمره في ليلة واحدة Ahmad b. Muhmmad b. Sa`eed b. `Uqda said: Muhammad b. al-Fadl b. Qays b. Ramaanih al-Ash`ari and Sa`dan b. Is`haq b. Sa`eed and Ahmad b. al-Husayn b. `Abd al-Malik and Muhammad b. al-Hasan al-Qatwaani who said: al-Hasan b. Mahbub az-Zarad from Hisham b. Salim from Yazid al-Kunasi who said: I heard Abu Ja`far Muhammad b. `Ali al-Baqir عليه السلام say: Verily, in the Patron of this Affair is a resemblance to Yusuf. He is the son of a black woman,[15] and Allah عز و جل will reform his affair in one night.[16] (Nu`mani’s Ghayba) (muwathaq) (موثق) His discrete birth أبي، عن سعد، عن الخشاب، عن العباس بن عامر قال: سمعت أبا الحسن موسى (ع) يقول صاحب هذا الامر يقول الناس لم يولد بعد. My father from Sa`d from al-Khashab from al-`Abbas b. `Amer. He said: I heard Abu’l Hasan Musa عليه السلام say: People will say, ”the Patron of this Affair has not been born yet”.[17] (Kamal ad-Deen) (sahih) (صحيح) الهمداني، عن علي، عن أبيه، عن محمد بن زياد الازدي، عن موسى بن جعفر (ع) أنه قال عند ذكر القائم (ع): يخفى على الناس ولادته ولا يحل لهم تسميته حتى يظهره الله(عزوجل) فيملا به الارض قسطا وعدلا كما ملئت جورا وظلما. al-Hamadani from `Ali from his father from Muhammad b. Ziyad al-Azidi from Musa b. Ja`far عليه السلام. He said at the mentioning of the Qa’im عليه السلام: His birth will be hidden from the people, and it is not permissible for them to reveal his name until Allah عز و جل makes him appear and fill equity and justice into the world, as it would have been fraught with injustice and oppression. (Kamal ad-Deen) (sahih) (صحيح) عدة من أصحابنا، عن سعد بن عبدالله، عن أيوب بن نوح قال: قلت لابي الحسن الرضا (عليه السلام): إني أرجو أن تكون صاحب هذا الامر، وأن يسوقه الله إليك بغير سيف، فقد بويع لك وضربت الدراهم باسمك، فقال: ما منا أحد اختلفت إليه الكتب، واشير إليه بالاصابع، وسئل عن المسائل، وحملت إليه الاموال، إلا اغتيل أو مات على فراشه، حتى يبعث الله لهذا الامر غلاما منا، خفي الولادة والمنشأ، غير خفي في نسبه. A number of our companions from Sa`d b. Abdillah from Ayyub b. Nuh. He said: I said to Abu’l Hasan ar-Rida عليه السلام: I hope that you are the Patron of this Affair and that Allah makes it easy for you without [the need of] a sword, as the people have vowed their allegiance to you and the dirhams have been put in your name. He said: The books have not differed regarding anyone from us, and we are pointed at by fingers, asked questions, and the money is gathered for us until we are assassinated or die on our beds; until Allah sends for this affair a young man from us, secretly given birth to and raised discretely, but not unknown in his lineage. (al-Kafi) (mursal kal-sahih) (مرسل كالصحيح) وعنه، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: قلت لابي جعفر عليه السلام: إن عليا عليه السلام كان يقول: " إلى السبعين بلاء " وكان يقول: " بعد البلاء رخاء " وقد مضت السبعون ولم نر رخاء !. فقال أبو جعفر عليه السلام: يا ثابت إن الله تعالى كان وقت هذا الامر في السبعين، فلما قتل الحسين عليه السلام إشتد غضب الله على أهل الارض، فأخره إلى أربعين ومائة سنة، فحدثناكم فأذعتم الحديث، وكشفتم قناع السر، فأخره الله ولم يجعل له بعد ذلك عندنا وقتا، و * (يمحو الله ما يشاء ويثبت وعنده أم الكتاب) *. قال أبو حمزة: وقلت ذلك لابي عبد الله عليه السلام فقال: قد كان ذاك. And from him from al-Hasan b. Mahbub from Abu Hamza ath-Thumali.[18] He said: I said to Abu Ja`far عليه السلام: `Ali عليه السلام used to say, “Tribulations till 70 AH”, and he used to say, “after the tribulations is prosperity”, and yet 70 AH has passed and we have not seen prosperity! So Abu Ja`far عليه السلام said: O Thabit, Allah تعالى had set a time for this affair[19] in 70 AH, but when al-Husayn عليه السلام was killed, Allah’s anger with the people of the Earth intensified. So He delayed it till 140 AH, and we narrated to you [regarding it] and you publicized the narration, so the secret was disclosed. Allah thereafter has not set any time for it that we know of. And, “Allah erases what He wills and establishes [what He wills]; and with Him is the Original Book” (13:39). Abu Hamza said: I narrated this to Abu `Abdillah عليه السلام and he said: It is like this. (Tusi’s Ghayba) (mursal kal-sahih) (مرسل كالصحيح) علي بن محمد ومحمد بن الحسن، عن سهل بن زياد، ومحمد بن يحيى، عن أحمد بن محمد بن عيسى جميعا، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: سمعت أبا جعفر عليه السلام يقول: يا ثابت إن الله تبارك وتعالى قد كان وقت هذا الامر في السبعين، فلما أن قتل الحسين صلوات الله عليه اشتد غضب الله تعالى على أهل الارض، فأخره إلى أربعين و ومائة، فحدثناكم فأذعتم الحديث فكشفتم قناع الستر ولم يجعل الله له بعد ذلك وقتا عندنا ويمحو الله ما يشاء ويثبت وعنده أم الكتاب. قال أبو حمزة: فحدثت بذلك أبا عبد الله عليه السلام فقال: قد كان كذلك. `Ali b. Muhammad and Muhammad b. al-Hasan from Sahl b. Ziyad and Muhammad b. Yahya together from Ahmad b. Muhammad b. `Isa from al-Hasan b. Mahbub from Abu Hamza ath-Thumali. He said: I heard Abu Ja`far عليه السلام say: O Thabit, Allah تبارك وتعالى had set a time for this affair (i.e. divine government) in 70 AH, but when al-Husayn صلوات الله عليه was killed, Allah’s تعالى anger with the people of the Earth intensified. So He delayed it till 140 AH, and we narrated to you [regarding it] and you publicized the narration, so the secret was disclosed. Allah thereafter has not set any time for it that we know of. And, “Allah erases what He wills and establishes [what He wills]; and with Him is the Original Book” (13:39). Abu Hamza said: I narrated this to Abu `Abdillah عليه السلام and he said: It is like this. (al-Kafi) (mursal kal-sahih) (مرسل كالصحيح) حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثنا محمد بن يحيى العطار ، عن محمد بن عيسى بن عبيد ، عن محمد بن أبي عمير ، عن سعيد بن غزوان ، عن أبي بصير ، عن أبي عبد الله عليه السلام قال : صاحب هذا الامر تعمى ولادته على ( هذا ) الخلق لئلا يكون لاحد في عنقه بيعة إذا خرج Muhammad b. Musa al-Mutawakkil رضي الله عنه narrated. He said: Muhamad b. Yahya al-`Attar narrated from Muhammad b. `Isa b. `Ubayd from Muhammad b. Abi `Umayr from Sa`eed b. Ghazwan from Abu Baseer from Abu `Abdillah عليه السلام. He said: The birth of the Patron of this Affair will be hidden from the creation so that no one’s allegiance may be on his neck when he appears. (Kamal ad-Deen) (majhool kal-sahih) (مجهول كالصحيح) Hasan al-`Askari’s successor محمد بن يحيى، عن أحمد بن إسحاق، عن أبي هاشم الجعفري قال: قلت لابي محمد عليه السلام: جلالتك تمنعني من مسألتك، فتأذن لي أن أسألك؟ فقال: سل، قلت: يا سيدي هل لك ولد؟ فقال: نعم، فقلت: فإن بك حدث فأين أسأل عنه؟ فقال: بالمدينة. Muhammad b. Yahya has narrated from Ahmad b. Is`haq from Abu Hashim al-Ja`fari. He said: I said to Abu Muhammad عليه السلام: Your grace causes shyness to me to ask you questions. May I ask you a question? He said: Yes, you may ask. I said: My master, do you have a son? He said: Yes. I then said: If anything happens to you, where would I ask about him? He replied: In Medina. (al-Kafi) (sahih) (صحيح) علي بن محمد، عن محمد بن علي بن بلال قال: خرج إلي من أبي محمد قبل مضيه بسنتين يخبرني بالخلف من بعده، ثم خرج إلى من قبل مضيه بثلاثة أيام يخبرني بالخلف من بعده. `Ali b. Muhammad from Muhammad b. `Ali b. Bilal. He said: Two years before his passing, Abu Muhammad informed me of his successor. Then, three days before his passing, he informed me of his successor. (al-Kafi) (sahih) (صحيح) علي بن محمد، عن محمد بن إسماعيل بن موسى بن جعفر وكان أسن شيخ من ولد رسول الله صلى الله عليه وآله بالعراق فقال: رأيته بين المسجدين وهو غلام عليه السلام. `Ali b. Muhammad from Muhammad b. Ismail b. Musa b. Ja`far – who was the oldest Shaykh of the progeny of Muhammad صلوات اللّه عليهم in Iraq – he said: I saw him (i.e. the son of Hasan al-`Askari) between the two Mosques[20] while he was a youth عليه السلام. (al-Kafi) (majhool) (مجهول) الحسين بن محمد الاشعري، عن معلى بن محمد، عن أحمد بن محمد بن عبدالله قال: خرج عن أبي محمد عليه السلام حين قتل الزبيري لعنه الله هذا جزاء من اجترأ على الله في أوليائه، يزعم أنه يقتلني وليس لي عقب، فكيف رأى قدرة الله فيه، وولد له ولد سماه " م ح م د " في سنه ست وخمسين ومائتين. al-Husayn b. Muhammad al-Ash`ari from Mu`alla b. Muhammad[21] from Ahmad b. Muhammad b. `Abdillah.[22] He said: [A letter] came out from Abu Muhammad عليه السلام when az-Zubayri لعنه الله was killed[23] [which said]: “This is a recompense for those daring against Allah regarding His awliyya’. He thought he could kill me when I had no successor. So, how did he find the power of Allah in this?” And a boy was born to him and he named him MHMD in the year 256 AH.[24] (al-Kafi) (majhool) (مجهول) His title حدثنا محمد بن الحسن رضي الله عنه قال حدثنا سعد بن عبد الله قال حدثنا أبو جعفر محمد بن أحمد العلوي عن أبي هاشم داود بن القاسم الجعفري قال سمعت أبا الحسن صاحب العسكر ع يقول الخلف من بعدي ابني الحسن فكيف لكم بالخلف من بعد الخلف فقلت و لم جعلني الله فداك فقال لأنكم لا ترون شخصه و لا يحل لكم ذكره باسمه قلت فكيف نذكره قال قولوا الحجة من آل محمد ص Muhammad b. al-Hasan رضي الله عنه from Sa`d b. `Abdillah from Abu Ja`far Muhammad b. Ahmad al-`Alawi from Abi Hashim Dawud b. al-Qasim al-Ja`fari. He said: I heard Abu’l-Hasan Sahib al-`Askar عليه السلام say: The successor after me is my son al-Hasan, and what will you do with the successor of my successor? I said: May Allah make me your ransom, why? So he said: Because you will not see him physically, and it is not permissible to mention him by his name. So I said: How should we mention him? He said: Say, “The Proof from the Family of Muhammad” صلوات اللّه عليهم (al-Hujjah min Aali Muhammad) (Kamal ad-Deen) (hasan kal-sahih) (حسن كالصحيح) ------------------ Keep in mind that there are many narrations I have not included, including those of Imam al-`Askari's own mother and aunt. Indeed the birth of Imam Mahdi A.J may be a disputed issue among Ahlul Sunnah, this is not strange since his birth was hidden from the people. But for Shias, the issue is clear and the hadiths are mutawattir Alhamdullah. Wsalam
  18. 2 points
    The correct term is Occultation not hiding. The translation of occultation is not 'hiding' this is a misnomer and the modern usage of the word is an insult to Imam Mahdi(as). Hiding is a personal term I am hiding he is hiding they are hiding. Many western papers have interpretted this to mean Imam Mahdi (as) is hiding in a cave or hiding in a well etc The correct term is occultation An occultation is an event that occurs when one object is hidden by another object that passes between it and the observer. The word is used in astronomy (see below). It can also refer to any situation wherein an object in the foreground blocks from view (occults) an object in the background. When the sun is in occultation by the moon ( eclipse) you dont say the sun is hiding you say the sun is hidden. So Allah has placed a veil between us and Imam Mahdi and this world. Imam Mahdi can choose to pierce that veil for the special few however that veil will not be lifted until the chosen time So lets use correct terms and understand the terms we use otherwise we give ammo to our enemies
  19. 2 points
    Salam, I see a lot of video's passing by the last days. Just want you guys to know that I know how to find YouTube. I actually came here because I thought this is a video-free area.
  20. 2 points
    The allegation about the holy Quran is specially absurd because it is we Shia who mind it. We do ablutions as Quran specifices, love the ahl al bayt as it specifies, believe in caliphate of Ali (as) as it specifies, divide inheritance as it specifies, marry and divorce as it specifies, fast and open fasts as it specifies, and so on. Whereas the Sunni ignore all of its specifications. Yet it is we who are alleged to not believe in it? Sunni keep crying about irrelevant few individuals and accuse us of insulting sahaba. Is respecting those individuals your usool or furoo' or does the Quan command it? What makes them so holy as if they were gods of a polytheistic religion? They were human beings, acted like humans do and made mistakes. You say prophets make mistakes but their companions are infallible?
  21. 2 points
    @ephemeral, @hayaah, @starlight, @kirtc, @Ron_Burgundy, @E.L King, @shiaman14, @hameedeh "Women" is one of the two crucial topics along with "Slaves" that has remained at the center of attentions since they were denied their rights. Thanks to Islam, which raised the status of both "Women" and "Slaves" who were denied their rights. In the time of Prophet's childhood, women were taken as lower than animals and thing which was counted as inheritance (Nauzobillah) and daughters were buried alive. Then Allah ÓÈÍÇäå æÊÚÇáì attended to this issue and blessed Prophet PBUHHP with a daughter named as "Fatima", fruit of heaven. When people saw that how Prophet PBUHHP treated they changed their ways which brought them guilt. When Fatima a.s used to visit Prophet PBUHHP, Prophet PBUHHP used to stand and often call her "Mother of her father'". He PBUHHP took her children on his pious chest when they trampled his chest with their cute feet. He used to be vehicle for them whose hair they used to grab in their palms and wherever they turned Prophet used to turn there. I was unaware about such status of women until I came to door of enlightenment of Zahra a.s. She told me that women walking in the streets are not things in Zoo that you will get amused to watch them, cast your eyes down otherwise do not call yourself "Our Shia". I confess that I had caste my eyes upon women in the streets sometimes and no any moment after it has passed that Syeda Zahra a.s had not come into my mind that you are servant of Zahra what are you doing for that I am embarrassed before syeda Zahra a.s and ask her to intercede for me that Allah ÓÈÍÇäå æÊÚÇáì forgive me and I have intended that I will try not to look at them for their respect and for my safety so that my Queen of the women and Momineen does not get angry towards me. Would a shia love the moment that on the day of judgement, he should be grabbed by his hair and placed before syeda Zahra and asked that how dare you violate the chastity of women and caste your eyes upon them while they were never related to you by any relation. What will a person think when Prophet and Ali and 12 Imams listen to this thing and Momineen of the entire world listen and such person will have nothing to say but keeping his eyes down so as to save his eyes from the angry eyes of pious ones. Same applies to women, you are women. Allah ÓÈÍÇäå æÊÚÇáì created you too strong, you are the one who make men cry when you hew and cry for Syeda Zahra a.s and Imam Hussain a.s. You are gifted with strong emotions, while Ashab were thinking to whether to go to Imam Hussain a.s or not during Karbala, it were the women who told Hazrat Habib ibn Mazahir and Hazrat Zuhair ibn Qayn that if you do not help grandson of Prophet then sit at home and wear our bangles and give us your clothes, we will go to Imam Hussain a.s as men and help them. They made them to drink the water of piety and loyalty and what great women they were may my soul be sacrificed for their bravery. This is how a women should use her strong emotions to compel men to do goodness. But unfortunately, in the present era, these emotions are being used in wrong ways. You women are meant to support us men either by criticism or by advice. In the world of internet, where there are many wrong men with bad intentions, I have seen many women who exploit their "personality" to seduce men or "trying to prove men wrong". I ask those women, what will you get if you become successful in that ask your self will Syeda Zahra a.s., Syeda Khadijah a.s, Syeda Maryam a.s, Syeda Aasia a.s will be happy with your such treatment or will they curse you. Sometimes, when I "excuse" a girl or "lady", the other girl asks "Why do you ask forgiveness" ? If you want to listen that why I ask forgiveness, I ask forgiveness to make lady Zahra a.s happy, otherwise, if you believe that you have any value before me consider that "I detest friends of Satan" who believe that "I am in love" or "I am falling in their feet". Do not consider that a Momin will fall into your feet, but rather he will cut their throat instead of falling in their feet. It is "Polytheism" to fall before "Wishes" to associate anyone before Allah. Please fulfill your responsibilities, help us in being strong, rather than being men of ill-character, otherwise, we do not need enemies from outside, you are enough for us. Think of Syeda Zahra a.s and make us remind About Syeda Zahra a.s.
  22. 2 points
    I think men are just as big of an enemy to the muslim ummah , as women. Both have an equal responsilibity to build eachother's characters rather than to destroy it.
  23. 2 points
    hayaah

    Thoughts 2016-2017 (Archives)

    Don't be surprised. Technology dominates our lives. He's been watching youtube since he was 3-4. He is also a pro at playing minecraft now.
  24. 2 points
    @OP Good question. This is something I wonder too but there are two narrations that lead me to believe that having a smooth life might not be a very good thing( I might be wrong) 1. Once the Messenger of Allah (SAW) was invited to the house of a Muslim. When he arrived, he noticed a hen laying an egg on one of the walls surrounding the house. The egg either did not fall, or it fell but did not break. The Messenger of Allah (SAW) was astonished at this. The man whose house it was said, 'Are you astonished. O Messenger of Allah, for I swear by Allah who has chosen you as a Prophet, I have never been struck by any affliction.' The Messenger of Allah (SAW) rose at once and left the house saying,He who does not see calamity is far from Allah's grace.[Divine Justice, p.194, by Murtada Mutahari] 2. Anyone who loves us Ahlul Bayt must be ready to face a life of austerity -Nahjul Balagha.
  25. 2 points
    Yes, we've been trying to sort this real question. There are many things to consider. One suggestion was to include it as a sub-forum under the 'Ethics and Self-Development forum'. The other suggestion was to not link it to 'self-development' and make it more of a strictly 'health related issue'. There are pros and cons for both. I personally got distracted with the other project. So I'll have to get the team to look into this again and decide which option works best in the interest of the members.
  26. 2 points
    saas

    Why is Sunnis wrong

    lol Hassan, subhannallah I think we submitted all at the same time. Snap, crackle and waiting for the pop lol
  27. 2 points
    hasanhh

    Compliment a ShiaChatter

    This page, this Thread: To All Above: "Now girls, let's not fight" as my Dad use to say.
  28. 2 points
    This term I have been engaging in an independent (i.e. not part of curriculum) study session on Kitab al-Sawm (Book of Fasting) where we try to analyze the reasoning and arguments of the various rulings and verdicts the jurists give. I am almost done with the section on niyyah (intention) for fasting - thus the previous post. This post will be regarding one of the rulings that appears in most practical law books today and a few simple observations. This is by no means an attempt to show which ruling makes more sense or not - please follow the rulings of your own Marj'a (in case I end up presenting a stronger case for a view that is against what one's own marj'a says). The ruling is as follow: Ayatullah Sistani: 1579. If somebody is undecided in his niyyat whether to break or not an obligatory fixed fast, like that of Ramadhan, or decides to do so, immediately his fast becomes invalid even if he does not actually break it or is repentant of his intention. Ayatullah Khamenei: Q 754: During the month of Ramadan, A mukallaf decides to break his fast but he changes his mind before doing so. Is his fast valid? What about the fast other than that of Ramadan? A: During the month of Ramadan if he ceases intending to fast, i.e. he does not have intention to continue his fast, it invalidates his fast and intending again to proceed with the fast is to no avail. However, if he just decides to perform or take anything that would invalidate the fast, the validity of his fast is problematic and there is an obligatory caution to complete the fast and later perform its qaḍā’ as well. The same rule is applied to any fast which is obligatory for a specific day like that of nadhr. This topic is generally referred to as Niyyah of Qat' (قطع), and Niyyah of Qati' (قاطع). The former is an instance of a person merely deciding during the course of the day while fasting, that they will break their fast (either now or later), whereas the latter is someone who physically begins the process of breaking their fast (intentionally), but discontinues before the actual act (for example lifting a glass of water up to drink, but then puts it back down). The former is inclusive within the latter by nature. This is one of those rulings where jurists (both Sunni and Shi'a) have had a lot of dispute over. To begin with, there are three different opinions on the matter: Niyyah of Qat' or Qati' does not invalidate the fast (this seems to be the view of many of the older jurists) To name a few: Shaykh Tusi in his al-Mabsut and al-Khilaf, Muhaqqiq Hilli in al-Sharai' and al-Mu'tabar, and 'Allamah Hilli in his al-Muntaha Shaykh Ansari and his student Ayatullah Ridha Hamadani (d. 1322 Hijri) held the same view Some contemporary scholars like Ayatullah Mazaheri hold the same view and the now deceased Ayatullah Fazel Lankarani (d. 2007) Niyyah of Qat' or Qati' invalidate the fast This is the opinion of some of the earlier jurists like Sayyid Murtadha and Abu al-Salah al-Halabi Sayyid Muhammad Kazim Yazdi (d. 1919) in his al-'Urwah al-Wuthqa holds this view and many jurists of the 20th and 21st century hold this view, including Ayatullah Khoei, Ayatullah Sistani (as can be seen from the ruling above), Ayatullah Makarem Shirazi, Ayatullah Ja'far Subhani, Ayatullah Shubeyri Zanjani, Ayatullah Wahid Khorasani and Ayatullah Sayyid Kamal al-Haydari Niyyah of Qat' breaks the fast, but not the Niyyah of a Qati' This is the opinion of Shaykh Muhammad Hasan al-Najafi (d. 1850) in his al-Jawahir, as well as Imam Khomeini There are not too many adherents of this view There are different ways to argue for each position, and I do not plan on doing justice to any one of them, rather provide a very simple summary of how jurists discuss this. In fact, different jurists may approach the subject in completely different manners to begin with. One such jurists addresses the issue as follow: They ask, what is the reality of a fast? Is a fast one single constructed reality which begins at the time of Fajr and ends at the time of Maghrib, in which a person refrains from engaging in things like eating, drinking etc. with an intention? Meaning, not only does the intention give the fast its meaning, but rather it is a part and parcel of it. Thus, it has to be present there in every single instance of a person's fast - in order for them to be considered a person who is fasting. If this is the case, then by nature, breaking this intention even for a moment, whether one actually eats something or not, should technically break their fast. This is because the intention was part of what constituted the fast. In other words, once one does an intention - for example - such as: "I have decided to break my fast", or "I am lifting this glass of water to drink and subsequently break my fast with it", they are already in a state in which they are not considered a person who is fasting. In Usuli and Fiqhi jargon, this would be referred to as "Niyyah having Mawdhu'iyyah". The other possibility is when "Niyyah has Tareeqiyyah". Meaning intention isn't part of the reality of a fast, rather a fast is essentially the act of refraining from those limited things that have been mentioned in the sources that break the fast. Intention is only a means by which a fast is validated, but it isn't its reality. If we are to go with the first opinion, we will generally conclude that Niyyah of Qat' or Qati' will indeed break one's fast, however if we go with the second opinion we will say that the fast isn't broken. Those who say the fast is broken, at times will also bring this narration from Tadheeb ul-Ahkam of Shaykh Tusi: سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَتَى أَهْلَهُ فِي شَهْرِ رَمَضَانَ مُتَعَمِّداً فَقَالَ عَلَيْهِ عِتْقُ رَقَبَةٍ وَ إِطْعَامُ سِتِّينَ مِسْكِيناً وَ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ قَضَاءُ ذَلِكَ الْيَوْمِ وَ أَنَّى لَهُ مِثْلُ ذَلِكَ الْيَوْمِ Sama'ah said: I asked about a man who engages in intercourse with his spouse (lit. approaches his ahl) in the month of Ramadhan intentionally. He (s) said: Upon him is the freeing of a slave, and the feeding of 60 poor, and the fast of 2 consecutive months, and the Qadha of that specific day, and anna lahu dhalika al-yawm (not sure how to precisely translate this into English. It is a phrase referring to the person having lost the opportunity to fasting on that day and is deprive of its rewards despite all the penalties and Qadha he has to do). This narration is generally used in the discussion of when on the day of doubt (if it is the 30th of Sha'ban or 1st of Ramadhan) a person wakes up without the intention to fast, and does an act that breaks a fast, but later in the day figures out it is the 1st of Ramadhan. His fast is definitely invalid, but does this person now also have to refrain from committing an act that breaks a fast generally, until Maghrib out of respect for the month of Ramadhan? How this narration is used for that discussion is outside the scope of this post, but nevertheless this narration is brought as an example of showing that what became necessary on this person was not just all 3 penalties, but also the Qadha. Some jurists say, the Qadha had become necessary simply by means of him having the intention to have intercourse since he had broken his fast, whereas the 3 penalties came upon him after he went ahead and actually performed the act. There is a lot of discussion on this narration itself, but will suffice with just this simple explanation. Those who say the fast is not broken (which seem to be fewer in number today), bring two main arguments: 1) Some apply the principle of continuity (Istishab). Meaning, we were certain that our fast is valid, and now after doing a Niyyah of Qat' or Qati', we are unsure whether our fast is broken or not. We apply the principle and assume that our fast is correct. There are numerous problems with applying this principle in this specific case, but it will over-complicate this post. 2) The more common argument is that we actually have numerous narrations that explicitly tell us and list for us the things that invalidate one's fast. Things like, eating, drinking, sexual intercourse, etc. Not in one narration or verse, do we find anything about such an intention being one of those cases that invalidate one's fast. Furthermore, in accordance to the second perspective that one can take on what is the reality of a fast, they can argue that we have an example of a Mustahabb fast. In a Mustahabb fast, we know that one can not have an intention the whole day, and as long as they have not done an act that breaks a fast generally, they can do an intention even a few minutes before Maghrib and that day will count as a Mustahabb fast for them. This - these jurists argue - shows that the Niyyah does not have "Mawdhu'iyyah", rather "Tareeqiyyah". Some other jurists argue that if the intention of Qat' or Qati' invalidates the fast, then we cannot say there are 7, or 8, or 9, or 12 etc. things (depending on the jurist) that invalidate a fast. Rather we should say only one thing breaks the fast, and that is the mere intention. Saying that eating, drinking etc. breaks the fast does not make sense since with the mere intention, there is no longer a fast existent which can be broken (i.e. it is already broken). They further argue that if the intention of Qat’ or Qati’ was such an important matter, we would have had some narrations on it listing it out as one of the things that invalidate a fast, or some questions and answers pertaining to it by the companions, but we see that our narrations are completely silent on the matter. So how do those who hold on to the opinion that it does not break the fast, deal with the notion of not having an intention in the middle of the day, albeit for a moment, yet the fast still being valid? They say, if the person changes their intention in the middle of the day and decide not to fast and persistently remain on this intention to such an extent that in the minds of the people - if they were to become aware of this person's intention - this person would be deemed someone who is not fasting, only then would their fast be considered invalid. Otherwise, it is the actual act (of eating, drinking etc.) that invalidates the fast. Having an intention of breaking one's fast, or physically lifting a glass up to drink water and then deciding otherwise, does not make one's original intent of fasting go away completely. It seems that in order to reach the conclusion that the fast is not invalidated, these jurists have taken a more 'Urfi (customary) approach to the matter, rather than a purely theoretical and abstract approach. This is also why they claim this issue is non-existent in our hadith works, because people do not generally consider someone who has one of the two aforementioned intentions and then goes back to his original intention to have broken their fast. PS - I didn't reference this post too much as the point of it was to present the arguments - who makes the argument is not too necessary. But in general, I can say the 3 main sources looked into were the Behas al-Kharij of Ayatullah Shubeyri Zanjani, Ayatullah Mazaheri, and Ayatullah Nuri Hamadani. Wasalam
  29. 2 points
    Don'tMakeAس

    Cursing Umar

    This did occur, in a minor ghazwa against the Bani Huraqah tribe during the Prophet's lifetime. This was Usama's first military experience as a young teenager, and the Prophet forgave him for his action, and made him an example for others. This is not problematic. What is troubling is Usama's conduct after the Prophet's death. He was the first person associated with the Prophet's family (the Bani Hashim) to declare allegiance to Abu Bakr, and many years later, was one of the very few leading companions in Medina to not pledge allegiance to Imam Ali; he had to be escorted to his house because people were angry at him for being the only one who didn't pledge allegiance to Ali. Moreover, he refused to fight with Imam Ali against Muawiyah, citing the Prophet's earlier command to not kill someone who said the shahada in a battle. However, some Shia rijalists have claimed that he returned to Imam Ali's side, and there are some hadith which may support this view. See below: Ibn Dawud after criticizing praises him and mentions that Imam al-Baqir Úáíå ÇáÓáÇã said:" Indeed Usama returned to Imam Ali Úáíå ÇáÓáÇã, therefore do not mention him except with goodness." Al-Kashshi narrates that Usama b. Zayd returned to Imam Ali Úáíå ÇáÓáÇã. Al-'Allama al-Hilli writes in Khulasa al-Aqwal: "Usama returned to Imam Ali Úáíå ÇáÓáÇã and it was forbidden to speak of him except with goodness; however it is said that the hadiths that are narrated from him are weak. According to me it is better to be impartial about the narrations from Usama." Shushtari in Qamus al-Rijal considers him to be trustworthy and writes: "Narrations exist that show that Usama returned to Imam Ali Úáíå ÇáÓáÇã and that he should not be mentioned except with goodness; this is sufficient to indicate that he had a good ending." Overall, I don't think Usama bin Zayd deserves the merit to be considered among the 8 or 12 most loyal companions. @Talut
  30. 2 points
    Inquisitor

    Your Own Captured Photos

    This thread brings me joy and I haven't posted here in a while. So I decided to share some of my snaps from the Arba'een trip this year to Iraq. Enjoy! ***** This guy's beard. Like a king. : I love falafel, so this was my go-to snack each time I felt hungry. The brown tamarind chutney was amazing : Every second spent at the shrine of Imam Ali (a.s) was a super experience. People from all over the world congregate and pay respect to the Imam, ask for the fulfillment of their needs and spend their time praying. Any amount of time spent here just wasn't enough. Some photos of the shrine of Imam Ali (a.s) : After praying, I'd take a break and venture out to grab something to eat. I love bakery items and the Iraqi food served to the pilgrims was excellent. Their hospitality is truly unmatched. May Allah bless them immensely : This last picture here is from the journey from Najaf to Karbala on foot. Incredible experience. The walk should be one thing on everybody's bucket list. Truly unforgettable : If you seem to have liked the photos, please pray for the early appearance of Imam az-Zamaan (atfs) and keep me in your dua' too
  31. 2 points
    Marbles

    Ate/Eating/Will Eat?

    Today's my nephew's birthday. We got cake for him.
  32. 2 points
    AfricanShia

    Who is the youngest to convert?

    My brother told me about shia islam so we chose to convert to it. I had a good feeling it was the right way.
  33. 2 points
    repenter-gone4awhile

    Compliment a ShiaChatter

    I hate you all equally...
  34. 1 point
    Bakir

    There is No Gay Gene

    Problem with these threads is that sometimes they are used as a base for how we must act towards homosexuals and homosexuality. At the end of the day, regardless of biological or environmental influences, there are gays who fight against their desires and gays that don't. And for me, there lies the unique difference, and the reason for which I do believe that homosexuality, as a condition, is NOT a reason to criminalize or ridicule a person. Thus, your thread title, to begin with, is completely out of place ethically and morally speaking.
  35. 1 point
    Thank you brother, it really helped, I really have to read ethics of Salah again specially mubtilat e Nimaz. It is shame for me I did not know it before. Thanks
  36. 1 point
    ShiaMan14

    Cursing Umar

    All: Discussing Imam Mahdi in this thread is a diversionary tactic - that's all. Discuss this topic elsewhere. Back to sending la'an on enemies and oppressors of AhlulBayt...
  37. 1 point
    guest050817

    There is No Gay Gene

    There is no gay gene, but it might be that there are polygenetic 'risk genes' that predispose one. It may be that there could even be epigenetic factors. The same goes for criminals, risk genes can influence that too. Even other behaviours, like addiction et al can all be influenced by genes. Whether we act on them or reinforce them is our choice. This is not a post aimed against any one group, just saying it like it is.
  38. 1 point
    These particular videos are primarily based on logic. No. Ahlul Sunnah dont identify themselves with muawiya. In fact muawiya was the first caliph who abandoned sunnah and never repented. In ahlul sunnah major hadith books you might have seen high criticism on actions of muawiyah from prominent sahabah including from muawiya's only close friends. The only merit of Muawiya is he was sahabi e Rasool but in reality his life is full of errors and crimes. Real manhaj of ahlul sunnah about him (as it is clear from hadith books and criticism on him) is that we neither love him, nor defend him, nor curse him. His matter is with Allah swt. Those from sunnis who defend him on all his wrong doings are in great error. This is perhaps the major issue with sunnis. WHich is also contrary to their original and official manhaj. Yes, Islam is one community. There are no sects in Islam. Ahlul sunnah is not sect but a manhaj. Those who consider it a sect are in error. This word has nothing to do with muawiyah or ummayds. Yes, no doubt about that, muawiyah is the root of problems. Not the khilaft e rashiah (from Abu Bakr r.a to Hassan a.s.).
  39. 1 point
    Narrated ‘Ayesha: (mother of the believers) After the death of Allah ‘s Apostle Fatima the daughter of Allah’s Apostle asked Abu Bakr As-Siddiq to give her, her share of inheritance from what Allah’s Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, “Allah’s Apostle said, ‘Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqah (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah’s Apostle. We read in Musnad Ibn Hanbal: Ayesha narrates that once Fatima (ra) sent her servant to Abu Bakr to stake her claim to the Khums of the Holy Prophet (s) in Madina, Fadak and Khaiber. Abu Bakr said: ‘Allah’s Apostle said: ‘We (Prophets), our property is not inherited, and whatever we leave is Sadaqa, but Muhammad’s progeny can eat from this property’ now I SWEAR THAT this is what I have observed Prophet (s) DOING, I will not abandon it, but will observe WHAT the PROPHET DID’. So it is that Abu Bakr gave Fatima nothing, as a result of which lady Fatima got hurt. Abu Bakr said: ‘I swear by the one who holds my life! I love to show compassion towards the relatives of the Prophet (s) more than to my own relatives but with regards to this difference of opinion that we have in relation to this possession, I cannot divert from the truth; I shall not divert from that which I had saw the prophet doing’. We read in Kanz ul Ummal: “Sayyida Fatima became upset at Abu Bakr and continued assuming that attitude until she died” . Sunan al Kabeer: “Fatima became angry at Abu Bakr, and never spoke to Abu Bakr until she died” Wafa al Wafa: “Abu Bakr denied Fatima her right and she became angry never speaking to Abu Bakr until she died”. Sahih Ibn Hibban: “Fatima (ra) approached Abu Bakr asking him for her inheritance from what Allah ÓÈÍÇäå æÊÚÇáì bestowed upon his Prophet (s) and Fatima (ra) sought the alms of Rasulullah (s) in Madinah and also Fadak and remaining khums of Khaibar. Ayesha narrates that Abu Bakr said: ‘The family of Muhammad (s) can only eat from this money nothing else and I shall not divert an iota from the practice of the Porphet (s)’…..Abu Bakr refused to give Fatima any of it so Fatima was angry and disappointed with Abu Bakr and she never spoke to him until she died. Fatima (ra) survived the Prophet (s) by six months, when she died Ali (ra) buried her at night forbade Abu Bakr from attending her burial, When Fatima (ra) passed away people’s views altered about Ali (ra) that disappointed him he hence sought to heal the rift with Abu Bakr and pay allegiance to him and he had not paying allegiance during these months… .” We read in Hadhrat Umar Faruq (ra): “It is a proven fact that during the final stage of her life, the daughter of Holy Prophet Fatima (ra) died in a state of anger at Abu Bakr (ra). Now was this anger due to her being denied the inheritance of her father by Abu Bakr or was it because she deemed her husband to be more worthy of being the Khalifa than Abu Bakr? There is a difference of opinion on this, but one thing is unequivocally proven that Umar concurred with Abu Bakr that whatever the Poprhet leaves is Sadaqa no one inherits it, and it was without a doubt this advice of Umar that caused the anger of Fatima (ra)” Hadhrat Umar Faruq (ra) by M H Haykal page 101 Muhadith Shah Waliullah Dehalwi writes in his authority work Izalat ul Khifa: “Fatima (ra) became angry with Abu Bakr and left him and never conversed with him again until she died” Izalat ul Khifa, Volume 2 page 112
  40. 1 point
    NFL Star Refuses to go to Israel Seahawks defensive end Michael Bennett pulls out of NFL trip to Israel
  41. 1 point
    hayaah

    Thoughts 2016-2017 (Archives)

    @baradar_jackson you still haven't REALLY seen them with your eyes yet.
  42. 1 point
    ShiaMan14

    Sermon of Fadak - Hz Fatima (as)

    Jazak-Allah br. @Hassan Y
  43. 1 point
    ShiaMan14

    What is your goal today?

    Yup. Turn off my phone not shut down SC itself. That would be inhumane. What kind of monster do you think I am....hehehe
  44. 1 point
    Salaam. Great question. I think a good, smooth life can be as much a trial as a difficult life. Sometimes it is much harder to be thankful to Allah ÓÈÍÇäå æÊÚÇáì in an abundance of happiness. If we have everything, then how much are we using it to help others, etc. So some tests are bounties and some tests are the absence of bounties.
  45. 1 point
    Responding more to the title: lt is something to worry about.
  46. 1 point
    starlight

    Burning questions

    @hasanhh Why 35? Why not 30? Or 45?
  47. 1 point
    ShiaMan14

    Burning questions

    depends on my wife's mood. @starlight - why are you cutting up @Cake? He is so nice and friendly. I would be 18 and go back to uni. ------------------------ My question: A lot of people say they will play golf when they retire. What do golfers do when they retire? Work?
  48. 1 point
    Anonymous

    University questions

    I have been reading everyone's comments and just wanted to say a big Thank you to everyone who took the time out to reply. The process of moving to a different city on my own (and the fact that i'll miss my family alot) is what's holding me back from choosing the 2nd option immediately. And the easy/hassle-free nature of the first option is what's still making me consider it. So, Until I have come to a strong and unshakable conclusion by the end of february, I will have to keep thinking and evaluating. (Hopefully I wont go crazy by that time).
  49. 1 point
    Hameedeh

    Is Islam as bad as Trump says?

    Welcome to ShiaChat! Islam is not in a crisis and is not a religion of violence. When criminals commit a crime, they can be of any religion or have no religion at all.
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