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In the Name of God بسم الله

Ibn Al-Ja'abi

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  1. Like
    Ibn Al-Ja'abi reacted to Qa'im in Hoor al-`Ayn are not White Chicks   
    A brother sent me this blog article from bhooka bhariyya about the Imams recommending white women for marriage:
    http://realtashayyu.blogspot.com.au/2012/10/the-ideal-wives.html?m=1
    A few points about the translation. Firstly, as we know, abyad in classical Arabic usage is not the same as "white" today.
    He translated سمراء  as "white and rosy", when samra' literally means "tanned".
    He translated الأوراك as "large round [well shaped] hips and buttocks", but it simply means "wide hips", and that is because many women would die in childbirth in those days.
    He translated مربوعة  as "big and round [well shaped] buttocks", but its meaning is closer to "curvy" (body type).
    As for the hadith about marrying blue-eyed women, this is because the Arabs viewed blue-eyed women negatively. It was an insult to call someone a "son of a blue-eyed woman", and so the Prophet said "marry the blue-eyed woman, for in her is faith."
    There are plenty of hadith about marrying wheat-coloured women as well which were not shared in this article, and so the bias of the author must be noted.
    These translations are unprofessional, inaccurate, and can also be damaging to the faith of dark skinned women.
  2. Like
    Ibn Al-Ja'abi reacted to Qa'im in Hoor al-`Ayn are not White Chicks   
    Fabulous, the article has been critiqued on its use of the word "Muslim" and "Caucasian", which were normative and not technical. This blog obviously touched a nerve with some people, which to me makes it a big success.
  3. Like
    Ibn Al-Ja'abi reacted to Qa'im in Hoor al-`Ayn are not White Chicks   
    Thank you for this. This is from 55:58 of the Quran. Rubies are red, and coral stones are a bright red. As for the references to "white" (abyad), this can mean pure, clear, illuminated, without blemish, contrasting, rather than pale.
  4. Like
    Ibn Al-Ja'abi reacted to Qa'im in Hoor al-`Ayn are not White Chicks   
    Did you read the whole post?
  5. Like
    Ibn Al-Ja'abi reacted to phoenix in A ShiaChat Reunion?   
    Did someone give me a shout-out? Are we having an India vs Pak cricket match wager again? :-P Thanks, @Ibn al-Hussain (even with that change of screen name, you were easily recognisable).
    SC did force me to encounter a lot of untold truths and question several   status quos, led me to explore the richness of the fiqhi world and the diversity of beliefs held on to by the Imamis with the progression of time, and basically just added to my thirst for knowledge. One of the saddest but poignant moments (while I was still active here) - apart from @Ali Naqi's demise - was when one of the members embraced atheism, but Al-Hamdu lillah, they reverted.
    I'm not really sure when I transitioned from here to FB, but when I did, it was mostly the newer lot that I had become more well acquainted with (and who would have been most instrumental in the unearthing of information formerly unknown to me), although that was a phase that didn't last long either. Perhaps I became more settled and calmer and tolerant (all my posts and exchanges on the wall too are still here, however I no longer identify with some of my earlier self) and arrived to some sort of conclusion regarding matters, perhaps I didn't exude that kind of energy anymore and preferred to instead present and/or discuss topics in my classes/lectures or on MSN/Skype, but primarily, it was my real life projects/institution amongst my community that i became involved with at the grassroots level that gained priority and time. While my SC visits are rare, once in a blue moon kind, I do visit FB more or less regularly, more in the position of an observer: it's interesting to watch/read what others have to say.
    I have gone on to forge some very good friendships/acquaintances with some of the members off SC, who remain in regular touch. Off the top of my head, currently @habib e najjaar @Praetorius @Nocturne @Khadim uz Zahra @Mary_Poppins @Nida_e_Zahra and several others in the past.
  6. Like
    Ibn Al-Ja'abi reacted to Ibn al-Hussain in A ShiaChat Reunion?   
    lol this blog post got hijacked pretty badly! It wasn't meant to be a place to discuss why people left or not and what is the cure for it, or what is the current state of ShiaChat. This was the main part of my whole post:
    I was more interested in seeing where some of these old members are in terms of their views, lives, ideologies, faith etc. and what sort of impact this forum had on them now that they have moved on.
    Wassalam
  7. Like
    Ibn Al-Ja'abi reacted to Qa'im in A ShiaChat Reunion?   
    We've been discussing ShiaChat's decline ever since I became a moderator in 2014, and the main reasons we came up with at the time were (1) Message forums are dying altogether - they're all dying, and people are preferring to use WhatsApp, YouTube, Twitter, Facebook, Tumbr, Instagram, Snapchat, Telegram, Viber, etc.; (2) Features at that time were not as user-friendly as most social media outlets, (3) Women felt unwelcome due to stalking and messages from guys, (4) Lack of new and unique conversation.
    We tackled some of these issues by upgrading the forums, fixing the search feature, introducing Facebook integration, creating a blogs feature, making more use of the SC Facebook and making an SC Twitter, bringing the PM and chatroom post requirements down, and increasing our number of female staff. These were good moves, but more needs to be done. I'd like to see us bring visiting guests/scholars, but the people we have asked were unwilling. I also think we should add an IM feature that members can activate, where members can chat 1-on-1 with other online members (like Facebook chat), but still give the option to not get instant messaged and to block users if necessary.
    There's no real way to bring SC back to its former glory. In the early days, forums were the only form of social media, there were no smart phones, and people were using MSN on their computers. I'm still active on Facebook and Skype, but most of my friends have pretty much moved on from those as well. Twitter, Instagram, and Whatsapp are just not for me.
  8. Like
    Ibn Al-Ja'abi reacted to Sumayyeh in Karbala: The Supreme Sacrifice   
    In another tradition, we also have:
    هم تقبل منا هذا قلیل القربان
    "O Allah, accept this small sacrifice/offering from us."
    (referring to the time when Lady Zainab (s) came upon her brother's body )
     علامه بیرجندی، کبریت الاحمر، ص376.
  9. Like
    Ibn Al-Ja'abi reacted to Qa'im in Allah's Hijab   
    Imam ar-Rida [a] said, "He is veiled with a barrier that does not cover Him, and He is cloaked without a cloak sheltering Him." ( احتجب بغير حجاب محجوب واستتر بغير ستر مستور )
    Meaning, Allah's hijab does not limit Him in any way, nor does He have any physical properties for it to encompass Him. His veils, which are the Ahl al-Bayt and His divine light, are all created things with a special function: they represent and reflect God whilst protecting His mystery.
    Imam as-Sadiq [a] said, “The Sun is one seventieth of the light of the Seat (kursi), and the Seat is one seventieth of the light of the Throne (`arsh), and the Throne is one seventieth of the light of the Veil (al-hijab), and the Veil is one seventieth of the light of the Cloak (al-sitr). So if they were truthful, let them fill their eyes with the unclouded Sun.” ( الشمس جزء من سبعين جزءا من نور الكرسي والكرسي جزء من سبعين جزءا من نور العرش والعرش جزء من سبعين جزءا من نور الحجاب والحجاب جزء من سبعين جزءا من نور الستر فإن كانوا صادقين فليملاوا أعينهم من الشمس ليس دونها سحاب. )
    This narration teaches us several things. The first is that Allah cannot be seen due to His great and limitless essence. As humans, we can barely look to the Sun, so to suggest that we will be able to see God's essence with our eyes is void of any reality. We do not even share a "setting" with God for us to see Him, and even then, there are many objects that share our world that we cannot see. To say that we will be able to see God would mean that God would be in our third dimension, subject to time and space.
    Secondly, the metaphysical structures are greater in magnitude and brighter in illumination than the Sun. The Seat is a representation of God's authority over the heavens and the Earth. The Throne, which is far more vast and more bright than the Seat, represents God's religion and the knowledge He has shared. The Veil is that Muhammadan Light, the Light of Guidance, which encompasses the authority of creation and the knowledge of Islam. It is for Muhammad's sake that the universe was created, and it is from His light that the other lights were created. The last object is the Cloak - we know that the knowledge and status of the Prophet is insignificant next to Allah - the Prophet is His slave. Although the Prophet is closer to Him than any other thing, less than two bow lengths away (53:29), there is still knowledge and power that Allah has that has been kept from the Prophet. Allah has no partners, and His essence is beyond even the sight of the Holy Prophet, and thus there must be this space in between the Hijab of Allah and the divine essence.
    Imam al-Baqir [a] said, "Through us, Allah is worshiped. Through us, Allah is recognized. Through us, Allah is considered One. And Muhammad is the veil (hijab) of Allah."  ( بنا عبد الله، وبنا عرف الله، وبنا وحد الله تبارك وتعالى، ومحمد حجاب الله تبارك وتعالى (3) )
    The Ahl al-Bayt's recognition is necessary for Allah's recognition. Not only do they transmit the correct knowledge of God, but they reflect His truth, His power, His wisdom, His mercy, His justice, etc. In understanding Ahl al-Bayt, we develop a more personal relationship with Allah. Not just a recognition of His cosmological role, but actually understanding the attributes of His essence. Furthermore, it is subservience to the Guide that constitutes worship in Islam - such as the prostration to Adam. He who does not recognize the Imam of his time dies the death of jahiliyya - i.e., Imamate is tied directly to monotheism, and he who does not recognize his Imam has followed Satan, even if he believes in one God. In the time of the Prophet, those who blindly took the authority of the rabbis and priests over the Prophet were considered polytheists, not because they believed in multiple gods, but because their allegiance is to other than God. Keep in mind, also, that the Ahl al-Bayt were the first to worship God. When the angels were created, they simply emulated the actions of the Ahl al-Bayt.
  10. Like
    Ibn Al-Ja'abi reacted to Qa'im in A Guide to Sunni Trends   
    Did you read my whole post or watch the video?
    I've read Radical Reform and I've met Tariq Ramadan several times. He says in his book and in his talks that his idea of "reform" is moreso "renovation" and "adaptation" - reforming seminaries, education, civil society, media, and a temporary ban on hudud. Again, he is a modernist, so is the MB, and having these views is very typical of MB-types, who are not totally reactionary. They often embrace democracy and modern nation-states, but are still conservative (family values, traditional fiqh, anti-alcohol/drugs/prostitution) and critical of U.S society and policy. The MB didn't revive hudud in Egypt, and the MB-types did not revive hudud in Turkey or Tunisia either. But the MB/AKP/Nahda are still categorized as "political Islam". The "Liberal Reformist" category hates people like Tariq Ramadan and sees him as an extremist sympathizer.
    Watch this video too:
     
    As for Jonathan Brown, the guy's profile pic on Facebook is of Morsi and Erdogan together. I'm not saying that is a good or bad thing, I am saying that this is typical of the MB-type category.
     
  11. Like
    Ibn Al-Ja'abi reacted to Qa'im in A Guide to Sunni Trends   
    Well yeah. His grandfather founded the Muslim Brotherhood, and while he does not fully endorse the party, he routinely criticizes Sisi and other Arab military dictators and secularists. He has boycotted conferences that were not tough on U.S foreign policy ("imperialism"), Israel, and Arab dictators. He's a prof, a modernist, sports a light beard and a suit, and yet he is a conservative and does not call for gross Islamic reform. He defends traditional Islam, believes in revolution, and is against literalist or archaic interpretations. He is basically your textbook MB type.
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