phoenix

Aw, smiley (I wouldn't have known this was you were it not for your comment to @Ibn al-Hussain's blog post mentioning so), I always liked you too. Engineers got to look out for each other :-) I'm disappointed to hear your perception has changed :-(

Wa `alaykum al-salaam In Farsi: http://alfeker.org/library.php?id=3544

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.

No, there is no ayah in the Qur'an which explicitly states that. Some abuse 4:59 (O you who believe! Obey Allah and obey the Messenger and those in authority from among you...) to falsely interpret 'obey ...those in authority from among you' to mean the rulers. However, there is an ayah in Surat al-Isra (17:34), which commands us to fulfil our covenants. This is subject to interpretation as well. One of the reasons for abiding by the laws of the land (beside that one is to live peacefully and not be an aggressor) is that a mu'min is not to bring dishonour to himself by getting caught violating those laws.

That is based off the general prescription in aHadith to start off ANY meal with salt and end it with the same. There is no Hadith that will tell you it's desirable to break fast with salt. However, you have to understand that when the Hadith says the Prophet (saww) or Amir al-Mu'mineen (as) used to break their fast with some sweet/date/milk/water, it is not that they would _begin_ with that; it was ALL they used to have for ifTar unlike the lavish spread of food we consume. So no mention of salt does not mean that it was not what they would begin with. If you look at the account of the night of Darbah of the Imam, there is mention of salt at ifTar. Nothing "Pakistani" about it.

Right. So worthless it merited the time you took to make your posts. Thanks for making me aware of that. I was? Hint1:"on the part of the people" Hint2: I take my religion seriously. Anyway, I used the word because I didn't want to rely on my retention of the incident at the time I posted and I didn't have time to confirm that the issue of janabah was connected to it. After having cross-checked it though, I would say it is not conjecture. That incident makes it clear that it is so. أن الأخذ بمجامع هذه الأحاديث يعطي خبرا بأن سد الأبواب الشارعة في المسجد كان لتطهيره عن الأدناس الظاهرية والمعنوية فلا يمر به أحد جنبا ولا يجنب فيه أحد. وأما ترك بابه صلى الله عليه وآله وباب أمير المؤمنين عليه السلام فلطهارتهما عن كل رجس ودنس بنص آية التطهير، حتى أن الجنابة لا تحدث فيهما من الخبث المعنوي ما تحدث في غيرهما كما يعطي ذلك التنظير بمسجد موسى الذي سأل ربه أن يطهره لهارون وذريته، أو أن ربه أمره أن يبني مسجدا طاهرا لا يسكنه إلا هو وهارون، وليس المراد تطهيره من الأخباث فحسب فإنه حكم كل مسجد. ويعطيك خبرا بما ذكرناه ما مر في الأحاديث من: أن أمير المؤمنين عليه السلام كان يدخل المسجد وهو جنب (1) وربما مر وهو جنب (2) وكان يدخل ويخرج منه وهو جنب (1) وما ورد عن أبي سعيد الخدري من قوله صلى الله عليه وآله وسلم لا يحل لأحد أن يجنب في هذا المسجد غيري وغيرك (2). There is all that and more this page onwards: http://shiaonlinelibrary.com/%D8%A7%D9%84%D9%83%D8%AA%D8%A8/1605_%D8%A7%D9%84%D8%BA%D8%AF%D9%8A%D8%B1-%D8%A7%D9%84%D8%B4%D9%8A%D8%AE-%D8%A7%D9%84%D8%A3%D9%85%D9%8A%D9%86%D9%8A-%D8%AC-%D9%A3/%D8%A7%D9%84%D8%B5%D9%81%D8%AD%D8%A9_222#top And, while there is no doubt about what you say (their rank), we are all different people. Things that are the subject of curiosity of one do not have to be that of the other. Tolerate the differences, regardless of how you view them?

Naser Makarem Shirazi says the riwayat about the urine and faeces of ma`Sumeen Úáíå ÇáÓáÇã being Tahir are not found in mu`tabar books, and they are like other human beings in this matter. That is what it says in the following (Urdu): کیا آئمہ معصومیں کا پیشاب یا پخانہ پاک ہے؟ یہ سوال اس وجہ سے پوچھہ رہا ہوں کیونکہ وھابی یہ پروپیگنڈا کر رہے تھے کے شیعوں کی کتابوں مین روایات ہیں کے انکے آئمہ کا پیشاب و پخانہ پاک ہے، کیا ایسی روایات ہماری کتب میں موجود ہیں اگر ہیں تو کیا وہ سند اور متن کے لحاظ سے صحیح ہیںِ؟ بسم الله الرحمن الرحيم اندراج نمبر: 37_02_02_92 :: سلام و تحیت کے ساتھ ؛ پاسخ : یہ روایت ہماری معتبر کتابوں میں موجود نہیں ہے اور ائمہ معصومین علیہم السلام اس معاملہ میں دوسرے تمام انسانوں کی مانند ہیں۔ ہمیشہ کامیاب و کامران دفتر آيت الله العظمی مکارم شيرازی: / استفتائات Jawad Tabrizi refused to answer the question saying that it's best to refrain from the matter and it should be returned to the Imam (Arabic below): هل اعتقاد المرء بطهارةالمعصوم من الرجس يشمل ضرورة الاعتقادبطهارة دمه و مدفوعاته؟ و ما رأيكم الشريف في ذلك؟ هل دم المعصوم و مدفوعاته طاهرين أم لا؟ ایک تفصیلی جواب کے بعد آخری نظر فرماتے ہیں و كيف ما كان فإنّ الاعتقاد بطهارة دم الإمام أو المعصوم عليه السّلام ليس من أُصول الدين و لا من ضروريات المذهب،فيكون الأُولى لمن تردّد في ذلك إيكاله إلى الإمام عليه السّلام، و اللَّه العالم. الأنوار الإلهية رسالة فى لبس السواد 201،202 So are you trying to say that everything Tahir is thus Halal for consumption? Doesn't seem all that funny when the satire falls flat, eh? I think it would be a very valid conjecture on the part of the people that the ma`sumeen (as) did not require a ghusl Janabah and were not rendered ritually impure, given the incident of Sadd al-Abwab to the masjid.

Any baligh, sane person can be a wakil. The couple can be their own wakil as well. http://www.al-islam.org/laws/marriage1.html#2372

For taqiyyah in general or for the specific type that is the topic of your thread? The Qur'an itself advocates it, and the `ulama' by and large caution against abandoning it. There's a whole chapter in al-Kafi for taqiyyah. This is where you will find evidence for it: http://www.shiaweb.org/books/taqia/pa8.html And this is the page where they speak about al-Taqiyyat al-Mudaratiyah/al-TaHbibiyah: http://www.shiaweb.org/books/taqia/pa12.html

Do you understand Arabic grammar? As stated above, notice the switch in gender, from feminine (I've highlighted in bold and underlined) to masculine (left it as you have formatted/C-Ped it): Wa Qarna Fī Buyūtikunna Wa Lā Tabarrajna Tabarruja Al-Jāhilīyati Al-'Ūlá Wa 'Aqimna Aş-Şalāata Wa 'Ātīna Az-Zakāata Wa 'Aţi`na Allāha Wa Rasūlahu 'Innamā Yurīdu Allāhu Liyudh/hiba `Ankumu Ar-Rijsa 'Ahla Al-Bayti Wa Yuţahhirakum Taţhīrāan

Taqiyyah is a belief of the shi`as :-) If you mean this specific type, then we have aHadith cautioning us against abandoning this type of taqiyyah even among the shi`ah ithna `ashariyyah themselves.