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    salaams syedzee...this is what the guy sent me...ive not read it myself....he said it states it in here or theres sources that state the same....im not sure ....forgive me if im wrong
    PROOFS FROM QURAN AND HADITH ON REALITY OF KUFU MARRIAGE BETWEEN SYEDS AND NON SYEDS:
    Authored by: ShiaOfAhlulbayt
    http://group.msn.com/shiaofahlulbayt
    (Note: This document is a rought draft / part of the book currently under preparation on this topic at ShiaOfAhlulbayt. It will only show a glimpse of what is to be expected in large volume in the complete book, when it will be finished and uploaded for download.)
    Allah Subhanahu Ta'ala, the ONLY law maker in Quran says:
    O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Quran 49:13)
    and:
    "This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers." (Quran, Surah al-Maidah, Verse 5).
    and elsewhere:
    "And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise." (Quran, Surah at-Tawbah, Verse 71)
    and elsewhere:
    "And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful." (Quran,. Surah al-Baqarah, Verse 221)
    (there are many many more verses I could quote - however these are ample for anyone to get the quranic picture for marriage suitability and requirements as ordained by God the most supreme and free from error)
    We see that Quran is absolutely clear that the merit of MOST RIGHTEOUSNES and HONOR is based on piety and NOT Nasb/lineage. We know that Quran also elevated the children of Israel (bani israel) above all nations but yet Quran sends curse on them (which applies to future generations too). Therefore, to live in wishful thinking of egotist racist dreams is nothing to do with religion of God or Mohammad al Rasool Allah (s). Furthermore, Quran is clear about all criteria for selecting a marriage partner without exceptions on marriage issues in the above verses. The Quran also sets beleivers as kufu of beleivers in guardianship over each other without any discrimination in lineage. Unless the critics want to claim that Quran is incomplete now (naoodoobillahi min zaalik!), there is no escape from the Quranic reality!
    I have looked through the entire Quran, and have yet to find a reference that states that Sayyeds are better than non-Sayyeds in order to be segreggated racially for marriage purpose! In fact, Allah in Quran says, as I have quoted previously - but will quote again, since it's good to quote Quran:
    O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware. (Quran, Surah al-Hujuraat, Verse 13)
    Don't you just love Quran? and since Imam as-Sadiq(A) has told us that if a hadeeth goes against Quran, then you reject it - all the Sayyed-Supremist Hadeeth conjectures are immediately rendered void - since according to Allah, the only gauge for goodness in the eyes of Allah is Taqwa. Surely the most honorable of you with Allah is the one among you who most careful (of his duty).
    Quran explicitly says that the believing men and the believing women - it doesn't say the believing men who are from Bani Hashim and the believing women who are from Bani Hashem - just believing men and believing women.
    Many sayyids have a inherited or takabur-based superiority-complex as if non-sayyids are somehow beneath them. The idea of a sayyidzadi girl marrying a non-sayyid guy is perceived in a simlar way of a lower-caste or tribe man marrying an upper-caste girl. Funny thing is, there are more fake sayyids in Pakistan/India than in any other place. Many people don't have a shajareh (family tree) verifying their descent. Others have non authenticated Fake shajras. Incidentally Saddam Hussain and many other noteables did the same to increase their popularity levels in religous circles! Others are mirzas who considered themselves sayyids. Still others merely took on the sayyid name just for social prestige or to get khoms money!!!
    It is important that the Sadaat consider their lineage as a responsibility and not a sign of superiority. If they do the latter they will be rewarded. However if they do the former they will be punished as people of asabiyyah.
    Imam Zain al Abidin a.s in his "Risalah al Huqooq" declares Asabiyyah (superiority complex on basis of any characteristic) as Haram!
    Imam Mohammad al-Baqir a.s said, "The lowest limit of Shirk is that a man originates an opinion and then loves and hates based on it." (Bihar al Anwaar)
    Imam Ali a.s said, "Whoever takes his religion from the Book of Allah and the Sunnah of His Prophet pbuh is more difficult to be dislodged (from his faith) than the mountains are from their places. And whoever takes his religion from the mouth of people (his faith) is repudiated by the people themselves." (Kitab Al-Kafi)
    As for what Ahlul Bayt a.s say in relation to such marriages:
    1- We read in Tahzeeb al Ahkam Vol7, Page 33 that Prophet married the Hashmite Syedah Dhabi'a bint Zubair ibn Abdul Muttalib to the non-hashmite non syed freed muslim slave/sahabi Miqdad ibn Aswad with his own desire:
    (1581) 5 æÚäå Úä ãÍãÏ Èä ÚÈÏÇááå Úä ãÍãÏ Èä ÇÈí ÚãíÑ Úä ãÚÇæíÉ Èä ÚãÇÑ Úä ÇÈì ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: Çä ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÒæÌ ÖÈíÚÉ ÈäÊ ÇáÒÈíÑ Èä ÚÈÏÇáãØáÈ ãä ãÞÏÇÏ Èä ÇáÇÓæÏ ÝÊßáãÊ Ýí Ðáß Èäæ åÇÔã ÝÞÇá ÑÓæá Çááå Õáì Çááå Úáíå æÂáå: Çäí ÇäãÇ ÇÑÏÊ Ãä ÊÊÖÚ ÇáãäÇßÍ.
    Imam Abi Abdullah a.s said: Verily Rasool Allah (s) married Dhabi'a bint Al Zubair ibn Abdul Muttalib with Miqdad ibn al Aswad so BANU HASHIM spoke/talked/gossiped about/at that so the Prophet (s) said: Verily I wanted/desired that this marriage take place.
    and:
    (1582) 6 ãÍãÏ Èä íÚÞæÈ Úä Úáí Èä ÇÈÑÇåíã Úä ÇÈíå Úä ÇáÍÓä ÇÈä Úáí Èä ÝÖÇá Úä ËÚáÈÉ Èä ãíãæä Úä ÚãÑ Èä ÇÈí ÈßÇÑ Úä ÇÈí ÈßÑ ÇáÍÖÑãí Úä ÇÈì ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: Çä ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÒæÌ ÇáãÞÏÇÏ Èä ÇáÇÓæÏ ÇáßäÏí ÖÈÇÚÉ ÈäÊ ÇáÒÈíÑ Èä ÚÈÏÇáãØáÈ¡ æÇäãÇ ÒæÌå áÊÊÖÚ ÇáãäÇßÍ¡ æáíÊÃÓæÇ ÈÑÓæá Çááå Õáì Çááå Úáíå æÂáå¡ æáíÚáãæÇ Ãä ÇßÑãåã ÚäÏÇááå ÇÊÞÇåã
    Alternative reference for this hadith: (Al Kafi, Vol2, Pg. 9, Tradition No.1582) 1582 ÇáßÇÝí Ì 2 Õ 9 .
    Narrated from Imam Abi Abdillah as Sadiq a.s : The Messenger of Allah married Dhabi'a daughter of al Zubair bin AbdulMuttalib to al Miqdad bin al-Aswad. The Imam then said, "He married her to al-Miqdad so that marriages would be humbled and that the Prophet (sawa) be emulated and that you all know that the most honoured before Allah (swt) is the most pious.
    (Note: "al-Zubair was the brother of Abdullah and Abu Taleb from both mother and father".)
    2- Sayyed Ibn Anba al Hassani (very prominent early descendant of Imam Hassan a.s), the most eminent shia geneologist writes in his masterpice book "Umdat al-talib fi ansab al Abi Talib" that Imam Hasan a.s married his daughter Umm Salama to him. Al Umari the famous Shia geneaologist however say it was his daughter Ruqayya....
    3- We read in Tahzeeb al Ahkam, Vol7, P.395 by Sheikh Mufeed r.a, another hadith which proves the marriage of Hashmites with Non Hashmite Syeds (irrespective of gender) is endorsed by Imam Jafar al Sadiq a.s:
    (1583) 7 æÚäå Úä ÇáÍÓä Èä ÇáÍÓíä ÇáåÇÔãí Úä ÇÈÑÇåíã Èä ÇÓÍÇÞ ÇáÇÍãÑ¡ æÚáí Èä ÈäÏÇÑ Úä ÇáÓíÇÑí Úä ÈÚÖ ÇáÈÛÏÇÏííä Úä Úáí Èä ÈáÇá ÞÇá: áÞí åÔÇã Èä ÇáÍßã ÈÚÖ ÇáÎæÇÑÌ ÝÞÇá: íÇ åÔÇã ãÇ ÊÞæá Ýí ÇáÚÌã íÌæÒ Ãä íÊÒæÌæÇ Ýí ÇáÚÑÈ¿ ÞÇá: äÚã¡ ÞÇá: ÝÇáÚÑÈ ÊÊÒæÌ Ýí ÞÑíÔ¿ ÞÇá: äÚã ÞÇá: ÝÞÑíÔ ÊÊÒæÌ Ýí Èäí åÇÔã¿ ÞÇá: äÚã ÞÇá: Úãä ÇÎÐÊ åÐÇ¿ ÞÇá: Úä ÌÚÝÑ Èä ãÍãÏ Úáíå ÇáÓáÇã ÓãÚÊå íÞæá: ÊÊßÇÝì ÏãÇÄßã æáÇ ÊÊßÇÝì ÝÑæÌßã¿....
    Alternative Shia Reference: (Al kafi Vol, 2, Page 10) ÇáßÇÝí Ì 2 Õ 10
    Narrated Ali bin Bilal who said: Some kharijites saw Hisham bin al-Hakam and asked him:
    O Hisham what do you say about Non-Arabs,is it permissible for them to marry Arabs?. Hisham said, 'yes'.
    They asked: What about Arabs, can they marry from Quraiysh. again Hisham said, "yes".
    Then they asked: Quraish can they marry into Bani Hashim?.
    Hisham again replied in the affirmative. (i.e. YES!)
    The kharajities then asked: And from whom did you learn this?.
    Hisham said: "From Imam Jafar bin Mohammad a.s whom I heard say: Your blood is equal (suitable) yet your pudendums (your faraj) is not?...."
    6-The Prophet (sawa) said: "There is no difference between a non-Arab and Arab except in piety", and Allah Ta'ala said in the Quran: O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. [al- Hujurat 49:13]
    7- Another definitive proof from hadith sources for legitimacy of Syed Woman with Non Syed man, i will present the following Hadith from Al Kafi:
    "Those for whom is al-Khums are the relatives of the Holy Prophet (s.a) whom Allah has mentioned in His words. "Warn your close relatives." (26:214) They are the sons of ‘Abd al -Muttalib themselves, male and female. No one of the families of Quraysh or the Arabs is of them. Among them or from them also is none of their slave to have a portion in al-Khums. The charities of the masses of people is lawful for their slaves to consume. Their slaves and the masses of people are the same. One whose mother is from the family of Hashim and his father from the masses of people the charities are lawful for such person to consume. Such person is not entitled to receive from al-Khums because Allah, the Most High has said, "Call them sons of their own fathers." (33:5)
    Online Reference: http://www.al-shia.com/html/eng/books/hadi...fi/part4/part4- ch130.htm
    8- Now let is see the verdict of Another Imam from Ahlulbayt a.s in which he recommends the sole criteria for marriage to a question from noble nasb:
    (1586) 10 æÚäå Úä ÚÏÉ ãä ÇÕÍÇÈäÇ Úä Óåá Èä ÒíÇÏ æãÍãÏ ÇÈä íÍíì Úä ÃÍãÏ Èä ãÍãÏ ÌãíÚÇ Úä Úáí Èä ãåÒíÇÑ ÞÇá: ßÊÈ Úáí Èä ÇÓÈÇØ Åáì ÇÈì ÌÚÝÑ Úáíå ÇáÓáÇã Ýí ÇãÑ ÈäÇÊå Çäå áÇ íÌÏ ÇÍÏÇ ãËáå ÝßÊÈ Çáíå ÇÈæÌÚÝÑ Úáíå ÇáÓáÇã: ÝåãÊ ãÇÐßÑÊ ãä ÇãÑ ÈäÇÊß æÇäß áÇ ÊÌÏ ÇÍÏÇ ãËáß¡ ÝáÇ ÊäÙÑ Ýí Ðáß íÑÍãß Çááå ÝÇä ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÞÇá: ÅÐÇ ÌÇÁßã ãä ÊÑÖæä ÎáÞå æÏíäå ÝÒæÌæå ÅáÇ ÊÝÚáæÇ Ðáß Êßä ÝÊäÉ Ýí ÇáÇÑÖ æÝÓÇÏ ßÈíÑ
    Shia References:
    1- Al Kafi Vol2, P.11
    2- Sheikh Sadooq in "Al Faqeeh" Vol3, P.248
    3- Tahzeeb al Ahkam by Sheikh Mufeed r.a, Vol.7, P.397
    It is narrated that Ali bin Mahziyar said that Ali bin Asbaat wrote to Imam Abu Jaafar a.s regarding the matter of his daughters and that he cannot see anyone who his like himself!!
    Imam Abu Jaafar a.s wrote to him saying: I have understood what you mentioned regarding the matter of your daughters and that you don't find anyone suitable (on the save level as yourself). DO NOT look at it in this manner, May Allah have mercy on you, for the Messenger of Allah (sawa) said: If one whom you are satisfied with his manners (akhlaq) and his religion (deen) comes to you (seeking marriage) then marry him, and if you do not, then it will be the cause of much tumult and corruption on earth".
    9- Also, Why not also look at the actions of the Sultan of the Hashimis, Khatamal al-Anbiya, Syed ar-Rusul, Abul Qasim, Mohamamd al-Mustafa (Sallallaho alaihi wa aalihi wa sallam)
    He married his HASHIMI first-cousin Syedah Zainab bint Jahsh, to his adopted son, a freed SLAVE, Zaid ibn Harithah.
    I am sure u all know the story and the ayat revealed about this. Nobody can deny this as in verse 33:37 the Quran tells us of what happened, mentioning Zaid by name.
    10- Le met now give the words of Al-Sayed Al-Mowla Ali bin Abi taleb a.s, directed at the arrogant and haughty people of asabiyyah:
    "If someone's deeds lower his position, his pedigree cannot elevate it." (Nahj al Balagha)
    11- Imam Ali a.s also said: "Nearest to the prophets are those persons who have to those prophets and obey them". Saying this, Imam Ali cited a passage from the Holy Quran : "Best liked by Abraham and nearest to him were the people who followed him and this (our) Prophet (Muhammad) and those who believe" (Nahj al Balagha)
    12-The Messenger of ALLAHs verdict as narrated by Ibraheem ibn Mohammad al Hamadani from Imam Abi Jafar a.s, is foremost and he says with no regard to the class of the one's generation, the following about marriage:
    (1584) 8 æÚäå Úä ÚÏÉ ãä ÇÕÍÇÈäÇ Úä ÃÍãÏ Èä ÇÈì ÚÈÏÇááå Úä ÇÈÑÇåíã Èä ãÍãÏ ÇáåãÏÇäí ÞÇá: ßÊÈÊ Åáì ÇÈì ÌÚÝÑ Úáíå ÇáÓáÇã Ýí ÇáÊÒæíÌ ÝÇÊÇäí ßÊÇÈå ÈÎØå ÞÇá ÑÓæá Çááå Õáì Çááå Úáíå æÂáå: ÅÐÇ ÌÇÁßã ãä ÊÑÖæä ÎáÞå æÏíäå ÝÒæÌæå¡ ÅáÇ ÊÝÚáæå Êßä ÝÊäÉ Ýí ÇáÇÑÖ æÝÓÇÏ ßÈíÑ.
    The Prophet (s) said: "When someone refers to you for marriage and you approve contently, his manner and his religion, then unite with him in wedlock. If you do not do that, you have caused a grand pest and decadence on the earth."
    Shia References:
    1-"Tahzib al Ahkam" by Sheikh Mufeed r.a, vol. 7; p. 394
    2- "Al Kafi" by Sheikh al Kulayni Vol 2, P.11
    3- "Al Faqeeh" by Sheikh Sadooq r.a, Vol3, P.284
    13- As for Kufu, instead of making conjectures and lies based on personal opinions why not heard the verdict of the Law Giver Mohammad al Rasool Allah (s).
    It is Narrated from the Prophet (sawa): "The faithful believer is equal (well suited) for the faithful believer."
    Here is an arabic extract of this from various hadith sources:
    ÝÞÇã Çáíå ÑÌá ÝÞÇá: íÇ ÑÓæá Çááå Ýãä ÃÒæÌ¿ ÞÇá: ÇáÇßÝÇÁ ÞÇá: íÇ ÑÓæá Çááå ãä ÇáÇßÝÇÁ¿ ÝÞÇá: ÇáãÄãäæä ÈÚÖåã ÇßÝÇÁ ÈÚÖ
    Shia References:
    1- Tahzeedb al Ahkaam by Sheikh Mufeed r.a, Vol.7 P.398
    2- Al Kafi, Vol2, P.7
    This is one of the many unanimously accepted and authentic traditions from the syed al anbiah which declares no discrimination between tribes, families etc, for KUFU in marriage as long as they are good in religion and manner! Lets explore some more:
    14- Imam Jafar al Sadiq a.s defines that that Kufu in marriage is based solely on Chastity and Ease of financial handling of matters / right hand. Siyaadat / lineage is of NO criteria at all! So everyone who is drumming the beat of KUFU of SYED should know that there are chaste/pure (salih) people in every race and corrupt ones in every race as well. Therefore, from islamic point of view the Kufu of a SYED woman is any person of any lineage who is chaste and capable of financially supporting their partner.
    (1577) 1 ÃÍãÏ Èä ãÍãÏ Èä ÚíÓì Úä ÇÈì ÚÈÏÇááå ÇáÈÑÞí Úä ãÍãÏ ÇÈä ÇáÝÖíá Úãä ÐßÑå Úä ÇÈì ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: ÇáßÝæ Ãä íßæä ÚÝíÝÇ æÚäÏå íÓÇÑ.
    Imam Sadiq a.s said: The Kufu Of a person is that who is Chaste/Pure and financially capable to handle/support (partner)
    Shia References:
    1- Al Kafi Vol2, p.11
    2- Tahzeeb al Ahkam by Sheikh Mufeed r.a Vol7, P.394
    3- Sheikh Al Sadooq r.a in "Al Faqeeh" Vol.3, P.249
    15- The hadith above is authentic and i will not show another sanad through which it is narrated from Imam Sadiq a.s to define the concept of Kufu:
    (1579) 3 æÚäå Úä ÓäÏí Èä ãÍãÏ ÇáÈÒÇÒ Úä ÇÈÇä Èä ÚËãÇä ÇáÇÍãÑ Úä ãÍãÏ Èä ÇáÝÖíá ÇáåÇÔãí ÞÇá: ÞÇá ÇÈæÚÈÏÇááå Úáíå ÇáÓáÇã: ÇáßÝæ Ãä íßæä ÚÝíÝÇ æíßæä ÚäÏå íÓÇÑ
    Mohammad ibn Al Fudail al Hashimi said: Imam Abu Abdullah al Sadiq a.s said:
    The Kufu Of a person is that who is Chaste/Pure and financially capable to handle/support (partner)"
    Shia References:
    1- Al Kafi Vol2, p.11
    2- Tahzeeb al Ahkam by Sheikh Mufeed r.a Vol7, P.394
    3- Sheikh Al Sadooq r.a in "Al Faqeeh" Vol.3, P.249
    So in conclusion let me say, If you consider anything out of asabiyyah and pride or ghulu as criteria for marriage, then you have disobeyed the Messenger of Allah and all the aimma a.s whose sunnah and seerah and hadiths are against you.
    So choose between "your opinion" and the VERDICT of the Messenger of Allah/Quran/Aimmah a.s. A true believer shouldnt find this to be a hard choice now should he ?
    I DARE any rejector to DISPUTE the QURAN and AHLUL BAYT a.s in light of all the authentic and referenced material provided accurately and authenticated by the ijma of ulama till today in shia faith. Most of the stuff posted by people here is not even properly referenced or translated! Most of the people posting this, i am sure, do not even possess these books! Yet it is very irresponsible for them to behave like mujtahids and pass insulting remarks about them as if their level of knowledge of deen is better then some pakistanis who dont know either arabic nor have the hadith books with them. Really my brothers and sister, you should fear God before passing such judgements.
    WHAT DO THE SCHOLARS SAY?
    Firstly This issue isn't part of Usul-e-Din. It is a fiqh issue. On fiqh issues we don't derive our own opinions, unless we are at the level of a mujtahid. The Quran says:
    And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying.(Quran 33.36))
    How do we know what the decision of Allah and his Apostle is on any issue? We ask those who know. We can't rely on the opinions of people who lack the proper education. In our times the experts are our marjas. So that is who we have to ask. So far we haven't seen any evidence that any of our marjas, are against the practice of a Sayid woman marrying a non-Sayid man.
    I don't mean to single you out personally, but this issue keeps comming up. It is apparantly deeply ingrained in the cultural practices of certain Muslims. These Muslims don't want to change their practice, so they make the halal into the haraam. We hear the word bida'a passed around a lot lately, well this really is bida'a and not allowed in Islam.
    Finally, I will say this. If a particular marriage is insulting to the dignity of a Muslim woman, whether she be sayid or not, then this marrage is not good. What constitutes an insult can vary from culture to culture, depending on local customs. But the issue is one of the dignity of a Muslim woman being insulted, not of sayid vs non sayid.
    As for the hukms from recent and old learned scholars, lets see what they say.
    To make things a little easier for readers it needs to be told that all known prominent mujtahids including Grand Ayatollah Sayed Sistani, Grand Ayatollah Syed Khamanei, Grand Ayatollah Yusuf Sanaei, Grand Ayatollah Syed Mohammad and Sadiq Hussaini Shirazi, Grand Ayatollah Syed Fadlallah Hussain, Ayatollah Wahid Khorasani, Grand Ayatollah Agha al Khoi, Grand Ayatolah Fazil Lankarani, Grand Ayatollah Nasir Makarim Al Shirazi, Grand Ayatollah Shaheed Mutahhari and many many many more allow a marriage between a Syed and Non Syed regardless of gender, without ANY problem!. I can assure you they are more learned then any of you pasting out of context improperly referenced and faultily translated or incomplete hadiths here!
    Some of the most well known maraje can be contacted directly to obtain fatwas/answers online on this issue:
    Sayyid Shirazi - www.shirazi.org.uk
    Sayyid Seestani - www.najaf.org
    Sayyid Khamenei - www.wilayah.org
    Sayyid Fadlullah - www.bayynat.org.lb
    We obtained the following results from them:
    1- *When asked to Ayatullah Hazrat Sayed Ali Khamenei about the marriage of Sayyeda and non-Sayed he replied:
    "Yes, this is allowed without any attached conditions. Wallahul`Alim."
    2- *and when asked to Ayatullah Hazrat Ali As-Seestani about such marriage he replied:
    "Yes, it is allowed. The only condition is not to hurt her, which applies to all Muslim wives."
    3- Ayatollah Fadlullah was asked:
    Question:
    Some of the progeny of the purified household (i. e. the descendants of the Prophet) do not marry their daughters except to sayyids. What is your opinion on this?
    Answer:
    * This is in no way Islamic, nor has any study of the life of the Imams of Ahlulbayt shown that it was their practice. In fact, their biographical studies show quite the opposite, for in Islam, there is no class-based differentiation or discrimination in marriage.
    4- Many of our scholars from shia faith in history have also been Mirza (as can be verified from history and rijal books). You will read this title with names of many of them as well.
    Mirzas are decendants of the Prophet but not Sayyid.
    Because they descend from the Ahlul-Bayt(AS) through their mother's side while their fathers are non-hashmites/non syeds.
    Non Hashimi Man + Hashimi Syed Woman = Children -> Mirza
    They are still classified as progeny of Prophet Mohammad pbuh but not as Sayyids. This can be checked in the Risail of Ayatollah al Udhama Syed Ali Hussaini al Khamanai (eg: the book Istifta'at)
    The fact that we have many noble Mirza scholars from Shia school of thought in history of Shi'ism is enough proof that this is perfectly Halal/allowed.
    5- Some people have also tried to deviantly misguide the Shia by saying that Ayatollah Muhsin al Hakim r.a called marriage of Syedah with Non Syed as Haram. We are going to expose this falsehood now.
    This question was asked to Ayatullah Udhma Muhsin al Hakim (may Allah bless his soul) and he said that it should be avoided ONLY IF it causes fasaad. (Note: The conditional ruling of Sayyid Hakim is agreed upon nearly all our maraje' , with the condition of fasaad or bloodshed. According to our maraje3 and shia islam if a non-wajib practice/act causes fasaad one should avoid it anyways. Just like Sayyed Khamenei h.a forbids doing religous rituals in Jannat al Baqee to avoid fasad with wahabis).
    6- The son in law of Ayatullah Udhma Sayyid Muhammad Reza Gulpaygani is Ayatullah Udhma Shaykh Lutfullah Safi Gulpaygani (non Sayyid) and the marriage is perfectly allowed by him (and other maraje' to everyone's knowledge).
    7- The daughter of Imam Syed Roohullah Khomeini r.a, one of the greatest non-infallible Awliyah Allah of shi'ite history married his daughter to non-syed man as well. One of the daughters of Ayatollah Al Khoei was married to a Non Syed as well.
    8- Ayatollah Mehdi Hadavi's mother is a sayyida but his father is not. That is why he wears a white turban.
    9- The condition for marriage that Imam Khomeini (sa) gives in his resaleh is:
    #2397. A Moslem woman cannot be contracted by an infidel nor can a Moslem man marry an infidel woman in a permanent fashion. However there is no concern in concubinage with those women who are among People of the Book such as the Jews and Christians.
    [A Clarification of Questions: an unabridged translation of Resaleh Towzih al-Masael by Ayatollah Sayyed Ruhollah Mousavi Khomeini, page 316]
    There is no mention of prohibition of sayyid/non-sayyid marriage. The fundamental condition for marriage is the partner must be Muslim.
    10- Late Head of Hawzah al Najaf, Ayatollah al Udhama Syed Al Khoi al Musavi r.a passed the fatwa:
    The Nikah of independant woman with a slave - of Hashimi'te woman with non-Hashimi'te man - of Arab woman with a non-Arab man and vice versa is allowed. (Shia Reference: Minhaj al-Saliheen (By Sayyid Abul Qasim al-Mousavi al-Khoei), vol. II , Kitab al -Nikah.)
    11- Ayatollah al Udhama Sheikh Safi Gulpaygani declares marriage of Syed with Non Syed as Permissible and Legal in Islam (Shia Reference: Wasilat al-Nijat, p. 388)
    12- Ayatollah Syed Ali Hussaini al Seestani declares marriage of Syed with Non Syed as Permissible and Legal in Islam (Shia Reference: Risalah, Book of Nikah, issue #221)
    13- Ayatollah Syed Ali Hussaini al Khamenei declares marriage of Syed with Non Syed as Permissible and Legal in Islam (Shia Reference: Istift'at by Ayat Khemenei)
    14- Fatwas by Ayatollah al Udhama Imam Syed Mohammad Shirazi and Sadiq Hussaini al Shirazi on Marriage and Ethnicity/lineage discrimination:
    Question: Marriage and ethnic background
    There has been a problem that has been around for a while. Lately it has caused myself and a lot of other peoples much trouble and grief.
    People from cultures other than our own do not allow their daughters to marry those who come from a different ethnic and cultural background even though both are Muslim. What is the ruling regarding such a practice? For example the Arab parents of their daughter will not allow her to marry another Muslim because he is not an Arab.
    Is not such a practice wrong according to our Shari'ah? We were of the view that Islam did not permit such discrimination between Muslims regardless of their ethnicity and culture.
    Answer:
    Bismillah al-Rahmaan al-Raheem
    Practices such as those outlined in your email, and discrimination on grounds of ethnic backgrounds have no place anywhere in Islamic teachings and Islam does not condone such practices whether in the case of marriage or any other aspect of life.
    The criteria in marriage, as specified by Rasulollah, peace be upon him, are adherence to Islam and good manners.
    On the other hand, when two candidates, say of equal qualities of faith and manners, approach the family, the parents may make a judgement, or on grounds of freedom of choice, may prefer one candidate to another. In this case this may not be called discrimination. But at the end of the day, it should be born in mind that the final decision is that of the girl, if the girl does not choose to marry someone her parents wish her to, then she is free to do so and no one can force her to do anything against her wishes.
    Was-Salaam
    webmaster@shirazi.org.uk
    Online Reference: http://www.shirazi.org.uk/marriage.htm
    15- Sheikh Najafi-Hilli in Jawahir al-Kalam (the largest, 45 volume, book on derivation of laws of fiqh) has provided the examples of Syedah and Non Syed marriages in history of Islam from time of Ahlulbayt a.s and refuted the claim that it did not happen with the Prophetic family, by giving several reference examples, the only one which is in dispute is Umar's marriage with Umm Kulthum.
    For those who dont know, Jawahir is a great work where the rulings have been referenced and explained as opposed to a normal risala where you see the conclusion but not the reasoning. All the modern risalahs are based on this book and follow its model. Sheikh Hilli -Najafi has referenced evidences of people from Banu Hashim marrying non-Hashemites.
    16- One of the Most Famous Shia Scholars and one of the pillars in Ithna Ashariyyah Imamiyah Shia Madhab, Allahmah Mohaqiq Al Hilli r.a writes in his book "Sharai al Islam Fi Masail al Halal wal Haram" (ÔÑÇÆÚ ÇáÇÓáÇã Ýí ãÓÇÆá ÇáÍáÇá æÇáÍÑÇã) Vol.2, Page No.56 that marriage of a Hashmi woman with a Non Hashmi woman and vice versa is Jaiz (permitted) in Islam:
    (258). æíÌæÒ ÅäßÇÍ ÇáÍÑÉ ÇáÚÈÏ¡ æÇáÚÑÈíÉ ÇáÚÌãí æÇáåÇÔãíÉ ÛíÑ ÇáåÇÔãí¡ æÈÇáÚßÓ. æßÐÇ ÃÑÈÇÈ ÇáÕäÇÆÚ ÇáÏäíÉ ÈÐæÇÊ ÇáÏíä æÇáÈíæÊÇÊ.
    "Permitted it is for a Shareef/Noble/Free woman to marry a Free Slave; an Arabic woman to marry an Ajami (non arab) man and a Hashmite woman to marry a Non-Hashmite and the reverse/vice versa. And that is the deed/ruling of those who are incharge of Religion and schools of thought."
    17- Another pillar of the shia faith, Sheikh Mufeed r.a says in Tahzeeb al Ahkam Vol 7, Chapter 33 (Baab al Kafaa Fil Nikah), P.394 declares that muslims without any exception of Nasb/lineage are equivalent to each other for marriage purpose:
    ÞÇá ÇáÔíÎ ÑÍãå Çááå:(ÇáãÓáãæä ÇáÇÍÑÇÑ íÊßÇÝÄä Ýí ÇáÇÓáÇã
    The Sheikh, peace be upon him said: The Free Muslims are KUFU of each other in Islam.
    and then the sheikh r.a mentions a number of traditions (which i have already mentioned earlier from his same book) to support his point from the nusoos al deen / traditions of ahlulbayt a.s
    18- Aalam al Huda, Shareef Murtada al Musavi (Najeeb al Tarafayn Syed) and the highest authority of Shia in Baghdad in his time and the brother of eminent scholar Shareef al Radi r.a (the author of Nahj al Balagha) also allows without doubt the marriage of a Hashimi woman with Non Hashimi man who comes from a chaste family with no bad reputation. I shall quote a fatwa from his book on fiqh now:
    ãÇ íÌÈ Úáì ÇáãÄãä ÅÐÇ ßÇä ÚÑÈí ÇáäÓÈ æÊÒæÌ ÇãÑÃÉ ÚáæíÉ åÇÔãíÉ¿
    ÇáÌæÇÈ: ÅÐÇ ßÇä ÇáÚÑÈí ãä ÞÈíá ÛíÑ ãÑÐæá ãä ÇáÞÈÇÆá¡ æáÇ ãÓÊäÞÕ ÝÅä Ýí ÈÚÖ ÇáÞÈÇÆá ãä ÇáÚÑÈ ãä åÐå ÕÝÊå¡ ÝáíÓ ÈãÍÙæÑ Úáíå äßÇÍ ÇáåÇÔãíÇÊ.
    æÅäãÇ íßÑå Ðáß ÓíÇÓÉ æÚÇÏÉ æÅä áã íßä ãÍÙæÑÇ Ýí ÇáÏíä
    Shia Reference: Risail al Shareef al Murtada Vol1, Page 300
    Question: What is necessary/wajib on a momin if he is ordinary arabic of nasab and marries an alaviyyah/hashmiya woman?
    Answer: If the arab was from a tribe not known for notoriety/ill reputation from the tribes nor with a faulty/unchaste lineage, for there is indeed within some tribes in arabs this trait; then there it is NOT prohibited for him to marry a Hashmite woman.
    And those who frown upon at it is due Politics or Custom/Culture and indeed this is NOT PROHIBITED in the DEEN.
    19- Hadrat Imam Khomeini's r.a Fatwa from Tehreer ul Waseela allows Marriage without problem between Hashmiyyah Non Hashimi man and vice versa and declares that Momins are in KUFU with MOMINS in line with the quranic teachings and ahlulbayt teachings:
    ãÓÃáÉ 11 :
    áÇ ÅÔßÇá Ýì ÌæÇÒ ÊÒæíÌ ÇáÚÑÈíÉ ÈÇáÚÌãì æ ÇáåÇÔãíÉ ÈÛíÑ ÇáåÇÔãì æ ÈÇáÚßÓ ¡ æ ßÐÇ ÐæÇÊ ÇáÈíæÊÇÊ ÇáÔÑíÝÉ ÈÃÑÈÇÈ ÇáÕäÇÆÚ ÇáÏäíÉ ßÇáßäÇÓ æ ÇáÍÌÇã æ äÍæåãÇ ¡ áÇä ÇáãÓáã ßÝæ ÇáãÓáã æ ÇáãÄãä ßÝæ ÇáãÄãäÉ æ ÇáãÄãäæä ÈÚÖåã ÃßÝÇÁ
    Shia Reference: Tehreer ul Waseelah, Section of Qawl al Nasb, Issue No.11
    Now as for those who are going to even try to throw filth on the authenticity and Ijma of all these highly eminent and pious scholars from past and present, let me warn them from the words of Imam Ali a.s:
    Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sulayman ibn Ja’far al-Ja’fari from the person who he mentioned from abu ‘Abdallah (a.s.) who has said the following:
    "Imam Ali (a.s.) said, ‘One of the rights of a scholar is that one must not ask him a great many questions and must not hold to his garment (excessive questioning). When one would enter in his presence while other people are there one should offer salutation to all of them and special greetings to the scholar only. One must sit before him and not behind him. One must not blink his eyes before him or make hand gestures and must not speak much in his presence such as so and so said so and so opposite to what he says. The length of his meeting must not disappoint one because the case of a scholar is like a fruit bearing tree in which case one needs to wait until three lets fruits to fall onto one. The reward for a scholar is greater than that for one who fasts and prays very often and those who fight for the cause of Allah.’"
    Shia Reference: al-Kafi, Part 2, H 70, Ch. 6, h 1
    I am not against asking questions. In fact if you have a question and you dont know the answer, it is better to ask before acting without knowledge or acting according to your own opinion like u are a mujtahid or something (something which is very very common in some circles and some youth):
    Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Hammed ibn ‘Isa from Hariz from Zurra, Muhammad ibn Muslim and Burayd al-‘Ijli who has said the following:
    "(Imam) abu ‘Abdallah (a.s.) has said, ‘People are destroyed only because they do not ask (what they do not know).’"
    Shia Reference: al-Kafi. H 83, Ch. 9, h 2
    Some people also beleive falsely, due to their pride/ego or ignorance (Allah knows best) that descendants of prophet will ALL go into heaven and use such covert comments to make faulty fatwas on marriage issues! They only tell you one side of the story. Lets hear the other side.
    Sheikh Sadooq (alayh al rahmeh) writes:
    And our belief concerning those (sadat or 'alawiya) who act sinfully is that they will be PUNISHED DOUBLY and those who do good acts among them will receive a double reward.
    Shia Reference: al-Itiqadat al-Imamiyyah, by Shaykh Suduq, Chapter 41.
    This destroys the concept of Syed glorification merely due to nasab! Without deeds there is no glorification and no jannah, but instead severe punishment! With good deeds (as we see in Quran itself) all momineen irrespective of Nasb are highly glorified and sublime in the eyes of Allah, the angels and the mankind! The issue of Anbiyyah/Aimmah/Ahlulbayt a.s is different as they are CHOSEN from mankind but not necessarily their CHILDREN! We have many examples of children or grandchildren from the ahlulbayt a.s families who were on wrong path or were corrupt. I will give three VERY WELL known and noteable examples:
    1- Jafa'ar al Kazzab bin Imam Ali al Naqi a.s who claimed false imamah and had many other ill habbits (as recorded unanimously in hadith and history books of shia and sunni)
    2- Abdullah ibn Imam Jafar al Sadiq a.s who claimed false imamah and was unaware of shariah laws and of whom imam sadiq a.s said :
    And he (Imam Ja'far) spoke to his companions concerning his son 'Abdu'l-lah: He does not follow (the religion) which you follow, and verily I have nothing to do with him. May Allah the Mighty and Glorious have nothing to do with him. [from Sheikh Saduq's book On The Beliefs of Shia Imamiyah']
    3- The Ismailiyahs (grandsons of Ismael ibn jafar al sadiq a.s) who formed an altogether new sect!
    THE PROPHET MUHAMMAD'S LAST SERMON IS TESTIMONY TO END TO RACIST ATTITUDE AND CLAIMS BY SUPERIORITY SEEKERS:
    "O People, lend me an attentive ear, for I don't know whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you carefully and TAKE THIS WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
    O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. Allah has forbidden you to take usury (Interest), therefore all interest obligation shall henceforth be waived...
    Beware of Satan, for your safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
    O People, it is true that you have certain rights with regard to your women, but they also have right over you. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and comitted helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to commit adultery.
    O People, listen to me in earnest, whorship Allah, say your five daily prayers (Salah), fast during the month of Ramadhan, and give your wealth in Zakat. Perform Hajj if you can afford to. You know that every Muslim is the brother of another Muslim. YOU ARE ALL EQUAL. NOBODY HAS SUPERIORITY OVER OTHER EXCEPT BY PIETY AND GOOD ACTION.
    Remember, one day you will appear before Allah and answer for your deeds. So beware, do not astray from the path of righteousness after I am gone.
    O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand my words which I convey to you. I leave behind me two things, the QUR'AN and my Ahlulbayt a.s (or in some sunni traditions, example, the SUNNAH) and if you follow these you will never go astray.
    All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me direcly. BE MY WITNESS O Allah THAT I HAVE CONVEYED YOUR MESSAGE TO YOUR PEOPLE."
    This is the last sermon of holy prophet and it is clear that every one is equal and no one has superiority over others except by piety and good action, it doesn't say that syeds are superior than non syed, so since they are equal they can marry to eachother and yeah if a syed practice islam and has good action , he will get reward twice as compare to non syed but you see the point... respect is earned not given, so first syed has to do good deeds and action before they claim the twice the rewards. to me, when someone is proud of his blood line , he is no different than people before islam who used to be proud of their blood lines. and one more thing, there was a prophet named Nuh, he had a son too and so being the offspring of a prophet is not a gurantee of jaanah and other perks.
    Position of Our school in the light of the Majority/Sunni school of thought:
    The issue is not validity but suitability. The vast majority of the fuqaha, including the Hanafis, Shafiis and Hanbalis, have mentioned that suitability (kafaa) is considered in marriage.
    Being an Arab is an honor from Allah Most High. However, it is not a rank of superiority . When it comes to rank with Allah, this is based on faith and taqwa, the scholars mention.
    In the Hanafi school, the father (or in his absence, the nearest fit guardian) needs to approve the marriage of a woman to a legally non suitable man.
    Please see Qudri Basha’s al-Ahkam al-Shariyya fil Ahwal al-Shakhsiyya, items 62 – 69, with Muhammad Zayd al-Abyanis Mukhtasar Sharh al-Ahkam al-Shariyya fi’l Ahwal al-Shakhsiyya, p. 64-70; these texts are based on and correspond to the relied upon position of the Hanafi school, as chosen by Sayyidi Muhammad Amin ibn Abidin al Hanafi in his Radd al-Muhtar ala al-Durr al-Mukhtar, 2.317-329
    Also in the Hanafi Madhab All of Quraysh, whether sayyid or non-sayyid, are considered suitable for each other. Therefore blindly quoting sunni references (as done by some sites) will not work either to prove that this is part of their mainstream/established FIQH!
    EXPOSING AND ANSWERNIG THE ARGUMENTS / HADITHS PRESENTED BY THOSE WHO ALLEGE SYED WOMAN CANNOT MARRY NON SYED MAN OR VICE VERSA:
    Brother Faseeh Rizvi quoted the following Hadith, in another post, in order to prove something which is not mentioned in the Hadith (i.e issue of marriage!):
    "imam sadiq meet a pple who did not knew that He was the imam.asked in harsh way who ru? imam replied im polite way that if ur muslim that im the son of ur porphet, and your(sayed) who could be even mushrik but dont accept u as a kuf'.(book sahefa-e-sadat)"
    Our Reply:
    1- In the above hadith there no where does it say that imam met these people for marriage! As for kufu Its an arabic word which is not used ONLY for marriage! The Imam is reiterating to these people they ARE NOT HIS KUFU! (equivalent) in order for them to speak (note speak not marry!) in harsh manner. We have already learnt about the correct definition of KUFU which is based on CHASTITY (purity). How on earth can ANY person be ON KUFU WITH THE IMAM in terms of equivalent of purity when the purity of IMAMS is on the highest level of TATHEER (Quran 33:33) and they are infallible/masoom? IS even a SYED ON KUFU WITH IMAM OF AHLULBAYT a.s?! to speak harshly to them!? Answer: NO! Therefore, the imam is speaking truth! While those who are pasting these hadiths to establish laws of marriage and kufu in that sense are only using pure qiyas. The word KUFU is used in arabic IN MANY ways and situations. This situation is NOT about marriage and also its not about a fallible person but an infallible IMAM!
    2- Even if this hadith is taken as proof of kufu for marriage then this hadith ITSELF PROVES that despite IMAMS BEING NOT KUFU of the ORDINARY PEOPLE who are non sayyed, majority of them married non SAYYEDS (including slave girls, ajamis, africans etc)!!!! Therefore such a marriage is HALAL AND LEGAL! and its sunnah of Imams of Ahlulbayt a.s. The rules regarding marriage as outlined in the Qur'an are applicable to ALL Muslims, regardless of whether they're syed or not. The Prophet never said anything about syeds having to marry differently than every other Muslim, and neither did the Imams, in fact, most of the Imams had NON-SYED MOTHERS!!!.
    3- The Hadith mentions nothing about women nor discriminates between women or men! But it does establish that despite IMAMS being sayyeds as non kufu of the non sayyeds, enjoined marriage with them. Thus we have proven our point from the very hadiths posted against us!
    The other hadith posted was:
    "one of imam sadiq's shia wanted to meet imam and he went there and saw that pple r going to take bath(gusl-e-janabat), and wanted to meet imam too, he thought that it will be late if i took bath, so he went there as he was. imam asked as he got his seat, u ought not to come in that condition...he said yes i must not imam.then imam said: no one can even enter in any sayed's house in that sitution(janbat)....there the writter says that if no one can go in janabta, to any sayeds house,then how can he ask the hand of a sayeda."
    Our Reply:
    1- Firstly the end commentary is by the writer and his own fictitious mind. Not the Imams word! The Imam didnt even mention any discrimination between syeda or syed in the hadith! He only mentions SYED! (which include BOTH!). The writer has twisted the whole hadith into something which it is NOT ABOUT!
    2- It is not recommended for any person to enter house of any decent person in state of Janabah! In Fiqh, It is not even allowed to eat food in state of Janabah (by ehtiyat). Salat and other acts of worship are invalid too! Quoting one hadith out of context will not serve the purpose! No decent person would go out and roam around or socialize in state of Janabat. Why? Because, Even the clothes worn and the sweat of a Janab person is NAJAS. Thus he in such state is in state of Najaasah for every momins house! and every momin, his house and belongings should be protected from him in such state!
    3- Even if this above hadith is taken as an argument, IT SPEAKS nothing about the kufu of marriage or that syed cant marry non syed. Refrain from using QIYAS bil Rayy! This was the disease of Abu Hanifa which he even warned against severely on his death bed!
    4- If the blind people still insist this Hadith proves something then it proves against them. Because MANY MANY MANY syeds married NON SAYYEDS in history of ISLAM including the Prophet (s), the Imams and their children! So this hadith proves that despite this nobility and other nobilities the sayyeds can and did marry non sayyeds!
    Brother Faseeh also said:
    some one asked imam sadiq who r ahlubait? he replied whom the Allah have
    taken away the sadqa,
    all the hashimi,bani fatima, children of imam ali(as) all 18,children of
    abdulmutalib were included did not took sadqa.
    Our Reply:
    1- Bring the original arabic and reference for this Hadith from the shi'ite hadith books along with the complete sanad. This is FALSE. Ahlulbayt a.s as acknolwedged with consensus by Shia madhab followers, imams, scholars and true traditions are ONLY 14 individuals (i.e Prophet pbuh&f, Fatima al Zahra a.s and 12 imams a.s). Therefore do not even attempt to do this.
    There is another claim which is made many times by this particular group spreading syed racism euphoria that:
    "Allama Majlisee R.A. In his book Jala – ul – Uyoon states with references to Manaqab – E – Khawrzami and other books of Shias and Sunnis who have narrated it from Ameer – Al – Momeen (as), Umm – E – Salma (as) and Sulaiman – E – Farsi (r.a.) that when Fatima (as) reached the age of puberty many nobles from Quresh, the wealthiest, pious, and respected ones approached the Prophet (pbuh) to ask her hand in marriage. The prophet (pbuh) always turned his face away and expressed dislike for such requests. (chapter : Fatima’s marriage – p113) "
    Abi has narrated from some companions of prophets (pbuh). Anyone asked for the hand of Fatima (as), Prophet (pbuh) always turned his face away from him. When he wanted to get her married he spoke to Ali (as) in privacy. (Bihar volume 43 part 1 of tenth, her life history chapter. Her marriage p101).
    Prophet (pbuh) said “Were Ali (as) not there, there would have been no ‘‘kufv’ ’ for Fatima (as).
    Younus bin Zibian narrates that Imam Sadiq (as) said if the Ameer – Al – Momineen had not been there, there would have been no ‘kufv’ for Fatima. (Bihar volume 43 chapter 3 part 5 page 97)
    Our Reply:
    1- The Hadith DOES NOT PROVE Anything about general law of marriage of Syeda or Syed with Non Syed/Syedah. Even the Hadith itself DOES NOT GIVE ANY SUCH reasoning. Any such conjeture is the personal opinion/thinking/deviation of the qiyasi interpreter.
    2- The Quresh of Macca and its Wealthiest Nobles were by MAJORITY KUFFAAR and / or CORRUPT people of Jahliyyah! The prophet rejected them just like any sane muslim would reject marrying his daugther to people of Jahliyyah and/or Kuffaar! Quran says the Kuf of a Momin is a Momin. It says for the momineen are mominaat and for the khabees men the khabees women! Thus EEMAN is the kufu QURANICALLY and since no PERSON was equal in EEMAN in men tp Imam Ali a.s, it was for this reason that she was MARRIED TO Imam Ali a.s as the best candidate. However these are marriages between two members of Ahlulbayt a.s! Do not even dare to compare your ordinary selves to ahlulbayt a.s or their imams! Nor even try to compare your eeman to them.
    3- Some people also say (correctly) that both Abu Bakr and Omar approached the Prophet (s) for marriage with Syeda Zahra a.s and prophet (s) refused them. The prophet however didnt say she is syed so i wont marry her to you! (these added lines are made by the commentators who get emotional to prove a point which DOES NOT EXIST in the quoted narrations!). Why should the prophet(s) marry his daughter to Abu Bakr or Omar? A Shia should not be surprised when they dont deem Abu Bakr or Omar even as Momin! Why would a prophet marry his daughter to a person non momin in eyes of Shia? Specially when there is a better most momin alternative (i.e Imam Ali a.s) present in his own house?
    As for the Sunnis they already beleive (along with a number of eminent shia scholars and hadiths) that Prophet married his two OWN daughters to Osman ibn Affan the omayyad caliph. Although i personally am not convinced that these were daughters of the Prophet (and there is division of scholars in this particular issue),this is the position of a large number of shia scholars (like ayat jafar sobhani etc) both in history and today along with the beleif of all sunnis!
    4- There is no doubt that being the woman of highest eeman and being the noblest of all woman, at the time of marriage of Syeda Fatima al Zahra a.s, there was no better match Eeman wise other then Imam Ali a.s. This was the Kufu. Both are masters of Paradise! Both are Pure from Sin and Infallible. Both are Ahlulbayt a.s. This is the KUFU which no other matches! On the contrary none of this is EVER applicable to syedahs in general as we have today drunkards, junkies and very non religious within them too. And even the pious syedahs today ARE NEITHER MASTERS OF PARADISE, NOR INFALLIBLE NOR AHLULBAYT A.S ....nor are they living in a time when unlike syeda zahra's time there was severe shortage of men with islam, let alone islam!
    5- Syeda Khadija r.a also refused Marriage from NOTEABLES and RESPECTABLES OF QURAISH REPEATEDLY! SHE WAS NOT from the progeny of Mohammad (s) nor a hashmite! This is proof enough that rejecting quraishi nobles has got nothing do with Syed NON SYED marriage issue!
    Some people also argue with this example:
    "WHY DID BIBI MASOOMA-E-QUM NEVER GOT MARRIED ?
    WHY DID'NT ANY OF THE DAUGHTERS OF IMAM MUSA KAZIM GOT MARRIED ?" or "why didnt imam musa kazim a.s marry 18 of his daughters"
    Our Reply:
    1- If Imam Musa Kazim a.s never found anyone suitable for Masooma e Qum a.s, he didn't get her married. Simple as that! He never mentioned he is not marrying her for Syedah-Non Syed reasons which people give with Qiyas and conjecture today! Besides, she was 18 years old when she was martyred!
    2- Imam Musa Kazim a.s spent a large part of his later life in Jail of Harun Rashid. Circumstances of Imams and the enmity towards them and their families was well known and without taking these factors into consideration blind remarks should be avoided!
    3- The Qiyasi camp which uses these arguments to justify the ban of marriage of syedah with non syed say: Was there no man available in non syeds who was pious for daughters of Imam Musa Kazim a.s? If this was allowed? We counter challenge them by saying their argument is falsehood because we can also ask: WAS THERE NO SINGLE MAN in the entire BANU HASHIM to marry these women?!
    4- Late Ayatollah Imam Shirazi r.a said that daughters of Imam Musa Kazim a.s remained unmarried because they were young and the Imam and his family suffered through extra ordinary persecution and muflisi / poverty.
    5- In Oyyun-e-Akhbar-ir-Ridha Shaykh alSadooq (ar) has quoted Imam Moosa Kadhim that when Haroon al-Rasheed asked him that why all of his daughters are unmarried, Imam replied: because of poverty
    6- To prove that an Imam From Ahlulbayt a.s married his daughter to a Non Sayyed we will give example of Imam Hasan a.s who married his daughter to Amr b. Al-Mundhir b. Al-Zubayr b. Al-Awwam? We have also shown the reference for this earlier.
    Another argument presented from Hadith by some is this:
    It is reported that a Kharijee asked a student of Imam Jaafar Sadiq called Hisham bin Hakim :
    Kharajee : Can Non-Arabs marry with Arabs
    Hisham : Yes
    Kharajee : Do Arabs marry from the Bani Quraish ?
    Hisham : Yes
    Then the Kharajee visits Imam Jaafar and starts telling him, what Hisham has told him. Then the Imam replied : Hisham is correct.
    Then the Kharajee says to the Imam : If Hisham is correct, I am asking to marry within your family. The Imam replies : Your Kuf is from your own Kom (tribe ), Allah (SWT) has made sadaqa, which is the dirt of hands and Haraam for the AHLULBAYT a.s. Therefore due to this honour, Allah (SWT) wants to continue (our position) amongst others. Furthermore what honour (Fazeelat) that Allah (SWT) has gave us we do not want to share it with someone, who does not have their honour (fazeelat).
    Then the Kharajee stands and says the way Imam Jaafar Sadiq has answered him no one has ever done this before.
    Our Reply:
    1- First the Imam (A) said that what Hisham said is right, i.e. that the non-Qarashi Arabs can marry into the Quraish tribe, which includes Bani Hashim. Therefore this hadith proves the syed supremists wrong rather then right!
    2- Let me also remind you of the hadith that the Prophet (S) gave his Hashimiyah cousin in marriage to Zaid ibn Haritha, a non-Hashimi freed slave.
    3- Do you see the potential contradiction?
    4- If one wishes to believe in both ahadith, the only way to take the meaning is that a distant relative of the masoomeen may marry a non-Hashimi, while a close relative of the masoom Imam (A) had more honoured Kuff, and did not marry a non-Hashimi.
    5- Note that the Imam (A) says AHlul Bait in the provided translation, not Bani Hashim - the kuf of AHlul Bait is ofcourse above all other nations. And all syeds are NOT AHLULBAYT a.s..only 14 of them are!
    6- The Kharijis are not permitted to be married EVEN to ordinary shia whether they are syed or not! This is why they are not KUF of any shia let alone syeds or ahlulbayt a.s. In our fiqh no shia can marry people who are from nawasib, khwarij, ghulat etc..This is also with the ijma of scholars
    Some people who are emotionally at extremes try to use the verses in Quran revealed for Ahlulbayt a.s as a general rule for ALL SYEDS/descendants of Prophet (s) in order to count them as amongst those meritorious. Let us destroy this falsehood also. The following are fatwas from both Ayatollah Khamenei h.a and Ayatollah Sistani's Offices on this issue:
    To: istiftaa@wilayah.org ; post@najaf.org
    Sent: Tuesday, November 26, 2002 12:52 PM
    salaamalaikum,
    I was wondering if you could explain who is referred to in Verse 42:23 in the Qu'ran. It is quite clear that the Ahlul Bayt (as) are referenced here. I would like to know are the Syeds of today referred to by this verse?
    Thank you.
    Ma'salaama.
    Reply:
    I tried to look for the commentary for Ayah 23 of Chapter 42, in vain .
    However, i found some other references regarding this.
    All commentators, traditionists and biographers are unanimous that the Prophet while explaining this verse, said that the word near relatives' as used here refers exclusively to his Ahlul-Bait that is Ali, Fatima, Hasan and Husain.
    The renowned Scholar, Zamakhshari, in his commentary Kashshaf, says "... it is narrated that the idolators gathered at a meeting and said to each other: Will Muhammad ask us for a reward for what he is preaching?' It was then that Allah revealed this verse to the Prophet as an answer'. "Say (0 Muhammad, unto mankind): I do not ask of you any reward for it (for preaching the message), but love form v near relatives (Ahlul-Bait); and whoever earns good, we give him more of good therein..."
    Zamakhshari adds: It is also narrated that on the revelation of the said verse, the Messenger of Allah was asked: Who are your near relatives whom we must love? He said: Ali Fatima and their two sons (Hasan and Husain)'
    * Ref: Fakhruddin Razi, 'al-tafseer al-Kabeer', interpretation of Shura Chapter, verse no. 23.
    Allama Bahrani, refers to Imam Ahmad ihn Hanhal's Musnad', who - through a chain of narrators - on the authority of Said ibn Jubair quotes ihn Ahhas: "When Allah's words were revealed:
    "Say (0' Muhammad) I do not ask of you any' reward for it (preaching the message), but love for my near relatives Ahlul- Bait'...".
    The Messenger of Allah was asked as to who his near relatives were whose love has been made obligatory for the Muslims? The Prophet replied:
    "Ali, Fatima and their two sons (Hasan and Husain).
    Ref: 'Ghayat al-Muram', interpretation of the verse.
    After citing Zamakhshari's above narration Fakhruddin Razi says:
    "I state aal' Muhammad (s.a.w.) are those whose affairs are completely interwined with his the (Prophet's)... And without doubt no one was so near to the Prophet than Fatima, Ali, Hasan and Husain. This is a well-known fact of all chains of narrations, and these are they who are his 'aal [Anyone well-versed in the Arabic language will vouch that Aal cannot be misinterpreted for the umma or people naas as some later misinformed writers have suggested].
    Sunni Ref: Fakhruddin Razi, 'al-tafseer al-Kabeer', interpretation of Shura Chapter, verse no. 23.
    Thus it is an undisputed fact that the words Ahlul-Bait or aal Muhammad (s.a.w.) refer only to the immediate family of the Prophet; his daughter Fatima. son-in-law' Ali and grandsons Hasan and Husain and no one else besides.
    Our Comments:
    We are now content on the fact that Surah 42 Verse 23 have been revealed for the command to love The Ahlul Bayt (as). Syeds of today ARE NOT part of Ahlul Bayt (as) and every shia knows this! So all in all, another fallacy prevailing in the egotists has been defaced with the grace of God.
    We are now content on the fact that Surah 42 Verse 23 have been revealed for the command to love The Ahlul Bayt (as). Syeds of today ARE NOT part of Ahlul Bayt (as) and every shia knows this! So all in all, another fallacy prevailing in the egotists has been defaced with the grace of God.
    Conclusion
    It has been proven through Quran, Hadith, Sunnah of Ahlulbayt a.s and Ijma of both early and contemporary Shia Mujtahids / Scholars that a Marriage between Syed Woman and Non Syed Man and vice verse are perfectly allowed without exceptions just like any marriage between ordinary muslims. The rules of the marriages are same and so are the rulings of scholars.
    WHO IS A SYED ? ANALYSIS / DEFINITION FROM ISLAMIC SHARIA AND CRITIQUE FROM HISTORICAL TEXTS
    Ayatollah Syed Ali Hussaini al Al Khamenei h.a explains the following in the section of "Sehm Saadat" / Khums section of his book "Istefta wa Ajwiba" (Islamic Laws):
    Portion of Sayyids [the Descendants of the Prophet (s)] And Being Identified As A Sayyid
    Question 1033: My mother is a Sayyid. I would be grateful if you would kindly answer the following questions.
    Do I qualify as a Sayyid?
    Do my children and grandchildren, etc., identify as Sayyids?
    What is the difference between a Sayyid from the father's side and that from the mother's side.
    A: The shar`i rules which apply to a Sayyid relate to one who is so from the father's side. However a relationship to the Holy Prophet (s) does also exist through the mother since she qualifies as a child of the children of the Holy Prophet Mohammad (s).
    Question 1034: Do the children ofAbbass ibn Ali ibn Abi Talib (a) have the shar'i rules of Sayyids applicable to them, e.g. can Islamic theologians who have that family tree ware the religious garment which shows that the person is a Sayyid? Do the children of Aqil ibn Abi Talib (a) fall into this ruling?
    A: If the relationship to Abbass ibn Abi Talib comes from father 's side, then the person is regarded as an Alawi Sayyid. All the Sayyids who are defined as Alawi, Aqili from Hashimi have the right to make use of that which is specifically for Hashimi Sayyids.
    Question 1035: Recently I saw some contracts of my father's paternal cousin. In them he identifies himself as a Sayyid. On top of this, it is also seen in our area that my family is referred to as Sayyid. This is another proof which gives an indication to this fact. I request you to give me your opinion in this problem regarding me being a Sayyid.
    A: Such contractual agreements of relationship on their own do not provide the legislative proof of somebody being a Sayyid. Until it is absolutely certain or that one possesses legislative evidence that one is a Sayyid, the effects and regulation appropriate to a Sayyid would not apply to him.
    Question 1036: I adopted a boy and called him Ali. I then referred to the registration centre to acquire documents for him. In them, they described the child as a Sayyid. I do not accept this since I am afraid of Prophet Mohammad (s). Now I am stuck between two situations; not to accept him as my son or commit the sin by accepting him as a Sayyid when he is not a Sayyid Which one of the two situations should I take? Please give me some guidance.
    A: The legal effects which are applicable do not apply to your son. He cannot be a Sayyid since he is not so from a real Sayyid father. The rules and regulations of Sayyids do not apply to him. However, nevertheless, it is regarded a good deed if one protects such a child and provides him with his needs when he has nobody to look after him. This is highly recommended in Islamic law.
    Shia References:
    1- Islamic Laws by Ayatollah Khamenei h.a in Khums Section (English Version)
    2- Istefta Aur Jawabaat Pg.335-6 (Urdu Version)
    The Online Wikipedia Encyclopaedia, as an alternative source of information defines the Syed As follows:
    Sayyid
    From Wikipedia, the free encyclopedia.
    (Redirected from Said)
    ÓیÏ Sayyid (also rendered as 'Sayed' or, in Malaysia and The Subcontinent, as Syed) is an honorific title often given to descendants of the Prophet Mohammad through his grandson, Hussain and Hassan (Descendants of Hassan were known as Sharif in the Arab world.).
    The word means literally "lord" or "prince"—the closest English equivalent would be Sir. It is traditionally used to refer to those claiming descent from the Prophet Mohammad, through the sons of his daughter Fatima Zahra and son-in-law Ali ibn Abi Talib. Sayyids receive Islamic tax called Khums, a special tax levied under Islamic law. Sayyids are considered spiritually and socially supreme in the Islamic world.
    In the early days of Islam, Sayyids were active in spreading Islam throughout the Arab, South Asian Countries and Indian subcontinent.
    In the Arab world itself, with the exception of Iraq, the word is still used as a substitute for Mister, as in Sayyid John Smith.
    The surnames of Sayyids from which Imam they descend.
    1. Imam Ali - Alvi (from sons that are NOT from Fatima Zahra - daughter of the Prophet Mohammad)
    Below this line are known as Fatimi Sayyids *
    2. Imam Hassan - Hassani, Tabatabai
    3. Imam Hussain - reference below
    4. Imam Zainul Abideen - Abidi (and Zaidi is specifically from his son Zaid)
    5. Imam Mohammad al-Baqir - Baqri
    6. Imam Jaafar as-Sadiq - Jafri, Jaffery
    7. Imam Musa al-Kadhim - Musavi, Kazmi, Musawi, Moosavi
    8. Imam Ali al-Ridha - Rizvi, Razavi
    9. Imam Mohammad at-Taqi al-Jawad - Taqvi, Jawadi
    10. Imam Ali an-Naqi - Naqvi, Naqavi
    11. Imam Hassan al-Askari - None.
    12. Imam Mohammad al-Mahdi - None.
    There are also Hashimi Sayyids, those who are the descendents of Abu Talib, uncle of the Prophet Mohammad, from his sons Jafar, Aqeel and Talib.
    Online Reference: http://en.wikipedia.org/wiki/Said
    We can conclude from the above that:
    1- The title of Sayyid is only used with a person whose father is an authentic Syed all the way from his forefathers upto Imam Ali a.s from any of the children of Imam Ali a.s.
    2- Only children of Syeda Fatima Zahra a.s are not the ONLY SYEDS! All children of Imam Ali a.s are Syeds and so are their male descendants
    3- Even though the child of a female Sayyideh is not Syed, he and his children are still classified as Progeny / Children of Prophet Mohammad pbuh&f
    4- Adopted Children of A Sayyed/Mirza cannot be Syed or Mirza.
    5- Claiming Siyadat (being descendant of prophet (s) ) is not proven by fame of being syed in society or by family word. Unless it is not proven by Sharai Methods and laws, one cannot be qualified to be a syed! Merely reading in your family documents that you have syed title also does not qualify you to be syed. This is quite amusing because most pakistani and indians who claim to be syeds dont even have shajras and documents to prove their siyaadat from a legislative / sharai manner; let alone authenticate them from sharia / history !!!!
    The gravity of these forgeries and lies in large numbers in subcontinent Asia is best and most briefly captured by GM Syed, the great leader of Sindh from an eminent Sayyid family.
    G.M Syed was an authentic member of the Kazimi Syed Family of Shah Lateef Bhitai al Kazmi (descendants of Imam Musa Kazim a.s). He spoke more then 7 languages and wrote more then 70 books and was a mystic as well. He writes in his book "Religion and Reality":
    "Sometimes, people who were originally from Rajput origin started calling themselves as coming from the Arab race. They began writing their genealogies based on Arab breed. They based their folklore and history in such a way, that the Sammas called themselves descendent of Abu Lahab, (the uncle of the Prophet of Islam), and the Soomras began to call themselves "ALVI SADAT"; the Kalhoras called themselves Abbassides, descendants of Abbas, uncle of prophet of Islam, and the Baluchis declared themselves as descendants of Hamza, another uncle of Prophet Mohammed, who was martyred in the Battle of Ohad. Several persons of Sindh started calling themselves Syeds, Qureshis, Siddiqis, etc. All this became an opportunistic fashion so as to be close and on the side of the Arab imperialist rulers. It seemed that before the Arab invasion, there hardly lived any clan or tribe in Sindh."
    Reference: GM SYED in "Sindhu Desh- A Study in its Separate Identity Through the Ages", Chapter 1 titled "A BIRD’S EYE VIEW OF SINDH’S PAST, PRESENT AND FUTURE"
    DAUGHTERS OF HASHIMI SYED ABDUL MUTTALIB, THE GRANDFATHER OF PROPHET MOHAMMAD (S) WERE ALL MARRIED TO NON HASHIMI / NON SYED MEN:
    Hadrat Syed Abdul Muttaleb, the Pious Grandfather of Syedna Prophet Mohammad (s) was a Hashmi Syed and history from both Shia and Sunni School of Thought attests this.
    Even the Western Historians admit this.
    Edward Gibbon writes:
    "Qusay died in A.D. 480, and his son, Abd Manaf, took charge of his duties. He too distinguished himself by his ability. He was noted for his generosity and good judgment. He was succeeded by his son Hashim. It was this Hashim who gave his name to the clan which became famous in history as Banu Hashim.Hashim was an extraordinary man. It was he who made the Quraysh merchants and merchant princes. He was the first man who instituted the two caravan journeys of Quraysh, summer and winter, and the first to provide thareed (broth) to the Arabs. But for him, the Arabs might have remained shepherds forever.
    Enlightened and benevolent Leadership / Siyaadat and generosity were only two out of many qualities which Muhammad, the future prophet, "inherited" from his fore-fathers. Hashim was married to a woman of Yathrib and from her he had a son – Abdul Muttalib. In due course, Abdul Muttalib was to succeed his father as the Chief / Syed of the clan of Hashim."
    and:
    "Hashim had a younger brother called Al-Muttalib, the son of Abd Manaf. For a time, he was Chief / Syed of the clan, and when he died, his nephew – Abdul Muttalib – the son of Hashim, Succeeded Him as the New Chief. Abdul Muttalib exhibited all the qualities which had made the names of his father and grandfather great and famous."
    Reference: The Decline and Fall of the Roman Empire by Edward Gibbon.
    Lets see who the daughters of Syed Abdul Muttalib, the Paternal Aunts of Prophet Mohammad (s) were married to. History tells us unanimously from all sources that the Prophet's (s) paternal aunts (daughters of Sayyid Abdul Muttalib) were six, the children of different mothers and here is the detail of their marriages:
    They were: Umaymah, Umm Hakim, Barrah, `Atikah, Safyyah and Arwa.
    1- Umaymah was the wife of Jahsh ibn Ri'ab al-Asadi.
    2- Umm Hakim - known as al-Bayda' (the fair one) - was the wife of Karir ibn Rabi'ah ibn Habib ibn `Abd Shams.
    3- Barrah was the wife of `Abdu 'l Asad ibn Hilal al-Makhzumi, for whom she bore Abu Salamah, who was the husband of Umm Salamah (before the Prophet married her).
    4- `Atikah was the wife of Abu Umayyah ibn al-Mughirah al-Makhzumi.
    5- Safiyyah was the wife of al-Harith ibn Harb ibn Umayyah. She then married al-`Awwam ibn Khuwaylid, for whom she bore az-Zubayr (a well-known Companion and second cousin of the Prophet).
    6- Arwa was the wife of `Umayr ibn `Abdi 'l= Uzza ibn Qusayy.
    Online Shia Reference: http://www.al-islam.org/beacons/7.htm
    Thus it is proven beyond doubt that none of the Pious Hashmite Daughters of Syed Abdul Muttalib al Hashimi a.s or the sisters of Syed Abdullah al Hashimi a.s (the father of Syed Mohammad Rasool Allah (s) ) were married to any Hashmite/Syed. Certainly these noble men knew better where to wed their daughters and noble sisters unlike these racist syed supremists of today.
    SYED ABUL TALIB A.S, THE SYED OF BANI HASHIM AFTER SYED ABDUL MUTALLIB A.S MARRIED HIS DAUGHTER UMM E HANI, THE SISTER OF SYED IMAM ALI IBN ABI TALIB A.S TO A NON SYED/HASHIMI MAN INSTEAD OF PROPHET MOHAMMAD (S)
    John Glubb the western historian writes about Syed Abu Talib a.s:
    Abu Talib was a man of great dignity and commanding presence. During his incumbency as the Leader/Syed of Banu Hashim he bore the titles of the "Lord/Syed of Quraysh," and "Chief/Syed of the Valley." Like other members of his tribe, he was also a merchant, and his caravans traveled to and from Syria and Yemen
    Reference: The Life and Times of Mohammed, 1970 by John Glubb
    Umm-Hani bint Abi Talib a.s, the sister of Imam Ali a.s was married to Hubairah bin Amr, a Non-Hashmite Man! Her real name is said to be Fakhta:
    Abu Taleb also had daughters, and one of these was already of marriageable age. Her name was Fakhitah, but later she was called Umm Hani, and it is by that name that she is always known. A great affection had grown up between her and her cousin Mohammad(pbuh&hf).
    Online Shia Reference from Iranian Government Website: http://www.irib.ir/Special/khordad/Hazrat-...html/bahira.htm
    Ibn Abbas narrated:
    "The Prophet asked Abu Talib for the hand of his daughter, Umm Hani´, in marriage in the Jahiliya. But Hubaira proposed to her and married her. The Prophet said, 'My uncle, you married Hubaira off and left me out!' He replied, 'My nephew, we have become related to you by marriage, and the dignified man rewards [or is the reward of] the dignified man.'....
    Then the Messenger of God proposed to her personally. She said, 'By God! If I loved you in the Jahiliya, so how much more in Islam! But I am a woman with children and I hate that they would hurt you.' The Messenger of God said, 'The best women who ride on horseback are the women of Quraish; they are tender to their little children, and take good care of their husband's possessions.' "
    References:
    1- Tabaqat ibn Sa'ad, 8:151-153;
    2- Usud al-ghaba, 5:624.
    Abu Salih, the guardian of Umm Hani´, narrated:
    "The Messenger of God proposed to Umm Hani´, Abu Talib's daughter, who said, 'O Messenger of God, I am the mother of orphans, and my children are young.' So when her children attained puberty, she offered herself to him, but he said, 'No, not now,' because God revealed to him: 'O Prophet, We have permitted you [to deal with] your wives to whom you have given their allotments, and anyone your right hand controls whom God has given you [as captives] and your paternal uncles' and aunts' daughters, and your maternal uncles' and aunts' daughters who have migrated along with you', (Sura al-Ahzab 33:50. Scholars are in disagreement concerning this verse as is mentioned in the story of Umm Shuraik) and she was not among those who migrated. Another said, 'She bore for Hubaira Ibn Abi Wahb, Ja`da, `Umar, Yusuf, and Hani´.' "
    Reference: Tabaqat ibn Sa'ad, 8:153ff.
    Now, If anyone even tries to dare that Umm e Hani was not a pious muslim or was not hashmite, they are going outside the pale of islamic history and aqaid! If the very daughter of the SYED UL ARAB, IMAM ALI a.s and the cousin of SYED AL ARAB WAL AJAM, Prophet Mohammad (s) and the daughter of the Guardian of the Prophet of Islam, Syed Abu Talib al Hashmi a.s could be married to a NON SYED and bear children from him then this is the most POWERFUL DALEEL for those who are still choosing to be racist, discriminatory and egotists with no islam but prehistoric takabur of jahaliyyah.
    MARTYR HASHMI SYED HAMZA IBN ABDUL MUTTALIB MARRIES HIS PIOUS DAUGHTER TO A NON HASHIMI / NON SYED AND REFUSED TO MARRY HER TO PROPHET MOHAMMAD (S)
    Umama Bint Hamza Ibn `Abd al-Muttalib was the daughter of the Hahshimi Syed Hamza ibn Abdul Muttalib, the Martyr Uncle of Prophet Mohammad.
    Ibn Abbas narrated: "The Messenger of God was constrained to [marry] Hamza's daughter, but he said that she was his step-sister [or sister by nursing] and that this kind of relationship is forbidden. So the Messenger of God married her off to Salama Ibn Salama and the Prophet used to say, 'Have you been rewarded by Salama?' "
    References:
    1- Tabaqat ibn Sa'ad, 8:160;
    2- Usud al-Ghaba, 5:399-400.
    IMAM HASAN IBN ABI TALIB A.S, THE THIRD IMAM OF SHIA OF AHLULBAYT A.S MARRIED HIS PIOUS DAUGHTER TO A NON SYED
    As shown previously as well:
    Sayyed Ibn Anba al Hassani (very prominent early descendant of Imam Hassan a.s), the most eminent shia geneologist writes in his masterpice book "Umdat al-talib fi ansab al Abi Talib" that Imam Hasan a.s married his daughter Umm Salama to him. Al Umari the famous Shia geneaologist however say it was his daughter Ruqayya....
    Shia Reference: Al Umdat al Talib Fi Ansaab al Abi Talib a.s by Syed Ibn Anba Al Hassani
    ZAYNAB BINT JAHASH THE HASHMITE COUSIN OF PROPHET MOHAMMAD (S) WAS MARRIED TO A FREED SLAVE. SHE WAS HERSELF BORN FROM A MARRIAGE BETWEEN A HASHMITE WOMAN AND A NON HASHMITE MAN
    The eighth wife of the Prophet was Zaynab daughter of JAHSH OF ASAD TRIBE. She was the daughter of Maymunah daughter of `Abdu'l-Muttalib, the Prophet's paternal aunt. She was the first of the Prophet's wives to die after him, during the caliphate of `Umar. Before marrying the Prophet, Zaynab was the wife of Zayd ibn al-Harithah. Zayd divorced her, and the story of Zayd and his wife Zaynab has been mentioned by Allah in the Qur'an.
    Online Shia Reference: http://www.al-islam.org/beacons/7.htm
    Zainab bint Jahsh bin Riyab was from Bani Asad bin Khuzaimah and was the Messenger’s paternal cousin. She was married to Zaid bin Haritha — who was then considered son of the Prophet (Peace be upon him) . However, Zaid divorced her. Allâh sent down some Qur’ânic verses with this respect:
    “So when Zaid had accomplished his desire from her (i.e., divorced her), We gave her to you in marriage.” [33:37]
    The Messenger of Allah (Peace be upon him) married her in Dhul-Qa‘dah, the fifth year of Al-Hijra.
    Zaynab and Umm e Kulthum bint Imam Ali a.s were not married to Fatimi Syeds
    Fatimi Syeds is a common word used for descendants of Syeda Fatima al Zahr a.s. For those people who insist without knowledge of history of islam that Syeds are only descendants of Imam Ali a.s and Syeda Fatima al Zahra a.s and that they cant marry outside the descendants of Fatima al Zahra a.s, we present the proof that two of the noble daughters of Imam Ali a.s were married to NON FATIMIS!
    Shia Scholar Syed Ali Asghar Rizvi writes:
    "Ali and Fatima Zahra also had two daughters – Zaynab and Umm Kulthoom. When they grew up, they were married to their cousins – the sons of Jaafer ibn Abi Talib, the Winged Martyr of Islam. Zaynab was married to Abdullah ibn Jaafer, and Umm Kulthoom was married to Muhammad ibn Jaafer.
    Hasan, Husain, Zaynab and Umm Kulthoom, all four children were pampered by their grandfather, Muhammad Mustafa, the Apostle of God; and the happiest days in the lives of all five of them were those which they spent"
    Shia Reference: "Restatement of the History of Islam and Muslims" by Sayyed Ali Asghar Rizwi in the chapter of Birth of Hasan and Husain a.s
    PROPHET MOHAMMAD (S) MARRIED SYEDA KHADIJA A.S THE NON HASHMITE INSTEAD OF MARRYING HIS OWN HASHMITE COUSINS. HADRAT KHADIJA WAS SYEDAH EVEN THOUGH SHE WAS NOT HASHIMITE!
    It is proven from both Shia and Sunni texts and also from western historians that Syeda Khadija a.s was called SYEDAH and "Malikat al Arab" (the QUEEN OF THE ARABS) even though she was not from Banu Hashim! The big surprise for the syed supremists should be the fact that the Prophet never married even a single woman while being married to Syeda Khadija a.s. Where was this Hashimi love and supremacy? We see the prophet was never racist nor taught this unislamic asabiyyah to anyone nor did he follow it himself!
    Shia Scholar Sayyed Ali Asghar Rizvi writes in his book:
    "Khadija, the daughter of Khuwaylid, was a resident of Makkah. She also belonged to the tribe of Quraysh. She was held in high esteem by the Makkans because of her exemplary character and her organizing ability. Just as the Makkans called Muhammad ‘Sadiq' and ‘Ameen,' they called Khadija Tahira, which means "the pure one." She was also known among the Arabs as the ‘Princess of the Merchants.' Whenever the caravans left Makkah or returned to Makkah, they noted that her cargo was larger in volume than the cargo of all other merchants of Makkah put together."
    Shia Reference: Restatement of the History of Islam and Muslims by Sayyed Ali Asghar Rizwi
    Her distinguishing merit (even though being non Hashmite) can be confirmed from the following hadith in Sahih al Bukhari:
    ÍÏËäÇ ÞÊíÈÉ Èä ÓÚíÏ: ÍÏËäÇ ãÍãÏ Èä ÝÖíá¡ Úä ÚãÇÑÉ¡ Úä ÃÈí ÒÑÚÉ¡ Úä ÃÈí åÑíÑÉ ÑÖí Çááå Úäå ÞÇá:
    ÃÊì ÌÈÑíá ÇáäÈí Õáì Çááå Úáíå æÓáã ÝÞÇá: íÇ ÑÓæá Çááå¡ åÐå ÎÏíÌÉ ÞÏ ÃÊÊ¡ ãÚåÇ ÅäÇÁ Ýíå ÅÏÇã Ãæ ØÚÇã Ãæ ÔÑÇÈ¡ ÝÅÐÇ åí ÃÊÊß ÝÇÞÑà ÚáíåÇ ÇáÓáÇã ãä ÑÈåÇ æãäí¡ æÈÔÑåÇ ÈÈíÊ Ýí ÇáÌäÉ ãä ÞÕÈ áÇ ÕÎÈ Ýíå æáÇ äÕÈ
    Online Reference: Hadith No.3536
    http://hadith.al-islam.com/Display/Display...=0&Rec=5737
    The word "Alayha Al Salam" is used also for Hadrat Khadija a.s the only wife of the prophet pbuh from whom the lineage of the Prophet pbuh continues till today. We learn that this title was granted to Hadrat Khadeeja a.s by Allah through Gibraeel a.s. For this see the following Hadith in Sahih al Bukhari in the "Kitab Fadail al Sahaba" in Subsection of "Tazweej al Nabi Khadeeja wa Fadluha":
    CONCLUSION:
    NONE OF THE FEMALES FROM THE DAUGHTERS OF SYED ABDUL MUTTALIB AND SISTERS OF SYED ABDULLAH THE FATHER OF PROPHET MOHAMMAD WERE MARRIED TO A HASHIMI SYED!
    Therefore pakistani and indians who insist that they are protecting or talking of rights of syedahs by letting them not marry non syed or speaking against such marriages or that they are gaining some extra respect by this process, need to know they are following not islam but a feudalistic hindu caste system which is prevalent in all indian and pakistani castes till today. Islam has no room for such nonsense and we have sufficiently proven this from Quran, Hadiths of Prophet, Hadiths of Ahlulbayt Imams, Seerah of Pious Awliyah / Members of Pious Syed Families and Ijma of Fatawe of Ulema from beginning of Islam till today. There is no need to cause more fitnah. I already mentioned in previous post, that Imam Hassan a.s married his pious daughter(s) to Non Syed as well. We will reveal even more! Insha'llah!
    There are many individuals (i would refrain from naming their group/maslak) who claim to be Shia and followers of 12 imams yet they speak the most filthy things about the finest personalities / scholars and saints of shia faith out of prejudice, jealousy or plain ignorance.
    On one hand they claim a syed to be an untouchable while on other hand they defile the hundreds and perhaps thousands of Syed who spent all their lives in hawzahs and circles of Irfan to become saintly scholars/mujtahids/fuqaha of their madhab to seminate the teachings of Islam as taught by the Holy Prophet (s) and Imams of Ahlulbayt a.s
    You go to their websites and forums and you will find they openly curse and speak in abominable abusive manner against the very large number of Syeds and scholars from the progeny of Prophet Mohammad (s). Yet they have the nerve to come to moderate people to teach them lesson about honor and status of a syed / descendant of prophet of Islam.
    Some of these individuals when asked, claim to be doing direct Taqleed of Imams a.s of Ahlulbayt a.s and misguide the masses by emotion rather then reason. They themselves resort to their own mawlanas/religous scholars yet they abuse our scholars/ayatollahs and mujtahids when we choose to resort to them! They mislead the masses by saying that mujtahids/scholars dont give fatwa by resorting to Ahlulbayt a.s or Hadith. Naoodoobillah, in other words they consider these noble people and their followers as people outside the faith of Islam or teachings of Ahlulbayt a.s. For these apologetic puritans and those who are misguided by them innocently, let me quote a complete chapter on "Asabiyyah" (racism/discrimination on basis of nasb, nationality, etc) by the late Imam Syed Ruhollah al Musavi al Khomeini (peace be upon him) to show how each point is taken / narrated directly from the nusoos of Islam by these pious saints/scholars/urafa. This topic is directly related to our discussion and will further strenghten our argument, inshallah.
    The following Hadith and its detailed analysis is the 8th Hadith extract from the invaluable book "Chehl Hadith (40 Hadith)" by Imam Khomeini r.a:
    Eighth Hadith: On `Asabiyyah
    <DIR>... Muhammad ibn Ya'qub (al-Kulayni), from `Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, who reports on the authority of Abu `Abd Allah (al-Imam al-Sadiq ) (A) that the Prophet (S) said: "Whosoever possesses in his heart 'asabiyyah (prejudice in any of its forms such as tribalism, racism, nationalism) even to the extent of a mustard seed, God will raise him on the Day of Resurrection with the (pagan) Beduins of the Jahiliyyah (the pre-Islamic era).' [1]
    </DIR>
    Exposition:
    Although now khardal is current in modern Persian for the mustard seed, the word for it in old Persian was espandan. It is said that the mustard seed has many medicinal uses and is also used for making candles. As to the word `asabiyyah it is the characteristic of the person who supports his kinsmen and relatives even for a wrong and unjust cause. `Usbah refers to paternal relatives, as they are more likely to be those among whom one is surrounded (`asaba: to wrap around) and those from whom one derives strength (`asaba means, also, to bind). `Asabiyyah and ta'assub in general give the sense of favouring and defending. So much for the lexical meaning.
    As to its nature, I believe that `asabiyyah is an inner psychic quality which is manifested in patronizing and defending one's kindred and those with whom one has some kind of affinity or relation, whether it be religious creed or ideology, or whether it be soil or home. The affinity may also be similarity of profession or the relationship of teacher and pupil, or something else. It is a moral vice and an abominable trait which itself begets many more moral and behavioural deviations and vices as well. In itself a condemnable quality, it may take the form of defence of truth or religion, but in reality it is not aimed to defend a just and truthful cause but for extending one's own influence or that of one's co-religionists and allies.
    As to the defence of truth, the efforts to disseminate it and to posit something which is true, are either not `asabiyyah, or, if they are, represent a commendable kind of it. The criterion lies in the distinct aims and purposes, and to the extent to which it involves selfish and diabolical ends or serves just and godly purposes. In other words, when a man supports his kinsmen and friends, if he does so purely for the sake of upholding justice and defeating injustice, this kind of `asabiyyah is commendable and praiseworthy; because supporting justice and truth is among the sublimest of human qualities, being one of the attributes of the prophets of God (A) and His awliya'. Its sign is that one should support the party which is on the side of truth and justice, even though it may consist of one's enemies. Such a person is a defender and lover of truth; he will be counted among the champions of human sublimity, a rightful citizen of the ideal human society, and a wholesome member of society whose presence exerts a reforming influence on the evils of the public. And if one's selfish and tribal instincts arouse him to defend and patronize the vices and wrongs of his kinsmen and associates, he is inflicted with the vice of `asabiyyah; he is a corrupt member of society, who corrupts it by confusing vice with virtue, and stands with the Beduins of the Jahiliyyah, who were a group of nomadic Arabs who inhabited the desert before the advent of Islam, in an era of prevalence of darkness and ignorance. This vice had taken hold of them to the highest degree, and among Arabs in general, who are guided by the light of guidance (through Islam) this vice is more than in any other nation. According to a tradition reported from Imam `Ali (A), God Almighty will punish six groups of people for six kinds of sins: He will punish the Arabs for `asabiyyah, the peasants for pride, the rulers for oppression, the jurisprudents for jealousy, the merchants for dishonesty, and the villagers for ignorance.
    The Evils of `asabiyyah:
    From traditions narrated from the Household of the Prophet (S) it may be inferred that the vice of `asabiyyah is one of the fatal sins, which results in an evil life in the Hereafter and drives man out from the precincts of faith, being one of the abominable traits of the Devil:
    <DIR>
    [in al-Kafi, through a chain of authentic narrators], it is reported from Abu `Abd Allah (al-Imam al-Sadiq (A) that the Prophet (S) said: "The one who exerts `asabiyyah or the one on whose behalf it is exerted, the tie of faith is taken off his neck." [2]
    </DIR> <DIR></DIR>
    That is, such a man is deprived of faith and abandoned. As to the person in whose interest `asabiyyah is exerted, perhaps he is also included in the hadith due to his compliance to the behaviour of the one exerting `asabiyyah and hence made to share his lot jointly. And it is stated in hadith that whosoever approves of the action of a certain group is counted amongst it. However, if he does not approve of it and detests it, this tradition would not apply to him.
    And:
    <DIR>
    Al-'Imam al-Sadiq (A) is reported to have said: "Whosoever practises `asabiyyah (against someone), God shall wrap around him (`asabahu) a fold (`isabah) of Fire." [3]
    </DIR> <DIR></DIR>
    <DIR>
    Al-'Imam 'Ali ibn al-Husayn (A) is reported to have said: No hamiyyah shall ever enter Paradise, except the hamiyyah of Hamzah ibn `Abd al-Muttalib, which was (expressed) at the time when he became a Muslim on account of his anger in support of the Prophet (S)." [4]
    </DIR> <DIR></DIR>
    The episode of Hamzah's conversion to Islam has been reported variously, and is not relevant to our discussion. In any case, it is obvious that faith-which is the invisible holy gift of God to His special servants, the sincere devotees of His Court, and the champions of His love-is contrary to a quality that disregards truth and reality and tramples truthfulness and uprightness under its feet. Of course, if the mirror of the heart be covered with the dust of self-love and the love of the kindred and improper and blind `asabiyyah, the light of faith will not shine in it; it will not be fit to be the hidden abode of the Most High. The person whose heart has been the mirror for the light of faith and gnosis, the one whose neck has been tied in the firm and unbreakable rope of faith, the one who is the hostage of reality and Divine knowledge, the one who remains wedded to the religious precepts and confined to rational principles and laws, the one who derives all his impulses from reason and Divine Law-no force of customs, ways, or familiar things can cause him to quiver or deviate from the right path. One can profess Islam and claim iman only when he is submissive to truth and humble in front of it, and when he deems his own aims and purposes, no matter however great they may be, as trivial and transitory, before the aims and purposes of his Lord and Provider; he annihilates his own will in the Will of his real Lord. Of necessity, such a person will be free from all traces of ignorant `asabiyyah; his face will be turned towards reality, and thick curtains of ignorance and `asabiyyah would not obstruct his vision. When called to administer justice and utter the word of truth, he puts a firm foot on the head of all associations and ties, sacrificing all ties of kinship and customary affinities at the altar of the aims and objectives of his Lord. If there is a clash between the Islamic `asabiyyah and the `asabiyyah of the Jahiliyyah, he gives precedence to his Islamic `asabiyyah and his `asabiyyah for truth. An enlightened human being knows that all the `asabiyyahs and all associations and relationships are merely transitory accidents and are perishable. The only relationship that is permanent and lasting and the only `asabiyyah that is true, is the relationship between the Creator and the created being, and is essential and unbreakable; it is firmer, higher, and prior to all the ties of lineage and alliance.
    A Prophetic Tradition:
    The Prophet of God (S) is reported to have said:
    All the ties of lineage and affinity will be broken on the Day of Resurrection except the ties of my lineage and affinity.
    It is obvious that the ties of lineage and affinity of that holy personage are spiritual and lasting, and free from all pre-Islamic biases and `asabiyyahs. In fact the spiritual ties of lineage will be more vivid in that world and its merits more conspicuous. On the other hand, the physical and terrestrial relationships that are rooted in human habits and customs are very weak and fragile and are broken easily. None of them have any worth and value whatsoever in the next world, except those relationships that are established according to the Divine celestial system and under the auspices of the precepts of the Law and dictates of reason: only they are unbreakable and unseverable.
    The Otherworldly Form of `asabiyyah:
    It was mentioned in some of the ahadith discussed previously that the criteria of the otherworldly forms, which human traits will acquire in the Barzakh and on the Day of Resurrection, are the habits and qualities and their strength. That world is the domain of the dominance of the spirit and the subservience of the body. It is possible that men should be raised in the forms of animals or satans. The present tradition which we are expounding, and which maintains that `the person who possesses in his heart `asabiyyah even to the extent of a mustard seed, God Almighty will resurrect him on the Day of Judgement with the Beduins of the pre-Islamic era', may also refer to the above-mentioned point. The man possessing this vice, after being transferred to the other world may behold himself as one of the pre Islamic heathen Beduins, who neither had faith in God Almighty nor believed in prophets and prophethood. Whatever the inner and outer form of that tribe had been, he will find himself when resurrected as one of them. Perhaps he will himself not understand as to why such a thing would happen to him, while in the world he professed the true religion of God and claimed to be an adherent of the faith of the Holy Prophet (S). It is mentioned in a tradition that the inhabitants of Hell will not be able to remember the name of the Prophet (S), and, as such, would not be able to introduce themselves as his followers, unless God Almighty resolves on their deliverance. And since, according to some of the traditions, the trait of `asabiyyah is one of the attributes of Satan, may be the heathen Beduins of the pre-Islamic era, as well as the individuals possessing the primitive habit of `asabiyyah would be resurrected in the form of Satan:
    <DIR>
    (According to a reliable hadith of al-Kafi), Abu `Abd Allah (al-'Imam al Sadiq) (A) is reported to have said: "Verily, the angels counted Satan as one of themselves, and it was in the knowledge of God that he was not of them; then he spoke out whatever was inside him, out of hamiyyah and anger, and said (to God): 'Thou createdst me of fire, and him (Adam) Thou didst create of clay." [5]
    </DIR> <DIR></DIR>
    Thus my dear, you should know that this vice belongs to Satan and is a fallacy inspired in you by that accursed being based on false analogical inference. He committed the mistake because of the dense veils of `asabiyyah. This veil conceals all realities from the sight, or rather shows all one's vices as virtues and the virtues of others as vices. And it is obvious as to where the deeds of the person who beholds things in a contrary perspective would lead him. Besides being itself a source of human ruin and doom, it gives rise to a number of moral, spiritual and behavioural villainies, the description of which would be cumbersome. As such, a wise person, who understands these villainies as the products of this vice and confirms the testimony of the truthful Holy Prophet (S)-whose truthfulness has been confirmed by God-and the Members of his Household (A), who all state that this trait leads man to destruction and makes him an inhabitant of the Fire, should seriously consider about curing himself, and if, God forbid, there is the slightest speck of this vice in his heart, equal to the size of a mustard seed, he should purge it, so that he may be thoroughly purified before leaving this world and being transferred to the next. He should be free from this vice at the hour of his death, so as to put his feet into the other world with a pure soul. He should keep in his mind that he has fiery little time and very limited opportunity; for he does not know as to when he will have to depart from this world.
    A Colloquy With the Self:
    O my vicious self! Perhaps your death may approach while you are still busy in writing these pages, and transfer you with all your moral vices to the next world from where there is no return. And O you dear reader of these pages, draw a lesson from the life of this writer who may be today under the ground and in the other world, a victim of his ugly acts and wicked behaviour. As long as he was given opportunity, he spent the precious days of his life in vain pursuit of lusts and desires and squandered that gift of God with vain profligacy. Yet you must be careful as you too shall be in a condition similar to his, and you don't know when. Perhaps as you are reading these pages, the opportunity may slip if you go on procrastinating. O brother! Do not put off these matters; they are not to be postponed. Remember, how many hail and hearty people have suddenly been snatched away by the claws of death, and we have no knowledge about what awaited them in the Hereafter.
    Therefore, do not let the chance slip and consider every second as precious; for the matter matters a lot and the journey is a perilous one. If you lose the opportunity of doing something in this world, which is the field whose harvest is the Hereafter, you will not be able to do anything any more and you will not be able to straighten your crookedness. There will be nothing left except regret, perplexity, chastisement, and degradation. The men of God were never at ease even for a little while; they were never oblivious of the perilous and hazardous journey ahead. The condition of the fourth Imam 'Ali ibn al-Husayn (A) was amazing. The laments of Amir al-Mu'minin Imam `Ali (A) are stunning. What is the matter with us that we are so negligent? Who has given us assurance except the Devil, who makes us put off our actions for tomorrow and wants to bulge the number of his followers and companions by making us share his attributes? Doesn't he, in this way, want to include us in his company so that we may be resurrected in his retinue? The accursed creature always diminishes the importance and seriousness of the matters of the Hereafter in our eyes, and makes us oblivious of the remembrance of God and obedience to His commands by means of the promises of His mercy and the intercession of the intercessors. But, alas, such temptations have no truth and belong to the deceitful paraphernalia of the snares of that accursed creature. Of course, even at present, you are immersed in the mercy and compassion of God, rejoicing in the gifts of sound health and well-being, life and safety, guidance and reason, opportunity and directions for the reformation of the soul and other such myriad favours. Yet you are not drawing benefit from these favours in this world by complacently following the Devil. Beware if you fail to draw any benefit from God's mercy in this world, in the next world also you will not be able to benefit from the infinite mercy of God and the intercession of the intercessors. The guidance provided by them is this-worldly reflection of the intercession of the intercessors in the next world and the otherworldly reflection of the guidance provided by them here is intercession. But if you cannot benefit from the guidance, remember that you will not be able to receive the benefit of intercession either; it depends on the guidance you utilize here. The intercession of the Holy Prophet (S) is general and universal; however, like the blessings of God, the receiver must have capacity to receive it. If, God forbid, Satan robs you of the faculty of faith, you will be incapable and unworthy of receiving Divine mercy and the intercession of the intercessors. Yes, God's bounties in the two worlds are plenty and His mercy unlimited; but if you really seek His mercy, then why do you neglect His unceasing bounties in this world that are like seeds of His favours in the other? All the prophets of God and the awliya' have invited you to the Divine feast, yet you turn away and you do not accept it on account of the evil insinuations of the Devil. You sacrificed the muhkamat (the firm verses) of the Book of God, the mutawatirat of the prophets and awliya', the compelling rational arguments of the wise, and the definite proofs of the hukama' for the fiendish fantasies and fancies of your own. Woe to you and me for our state of neglectfulness, blindness, deafness, and ignorance.
    On the `asabiyyahs of the Intellectuals:
    One of the types of `asabiyyahs is stubbornness in intellectual matters and the habit of supporting the statements and ideas of one's own or that of one's teacher or spiritual master not for the sake of defending truth and refuting falsehood. It is obvious that such a kind of `asabiyyah is worse and more improper in some ways than other types of `asabiyyah. This, because a scholar and an intellectual ought to be an instructor of mankind, scholarship being a branch of the tree of prophethood and wilayah itself. He should be aware of the evil effects and bad consequences of moral vices. If, God forbid, he himself possesses the vice of `asabiyyah and attaches to himself the mean attributes of Satan, he will have scarcely anything to offer in self-defence and will be taken to task severely. The person who poses himself as a guiding beacon of light, a source of enlightenment in the assembly of mankind, as a guide to the path of felicity, and as one who is charged with the duty of guiding men on the path of Hereafter, if, God forbid, he does not remain faithful to his words and his inner being contradicts his outward appearance, he will be grouped with the hypocrites and the pretentious. He will be branded as an evil scholar, a man of knowledge devoid of good deeds, whose retribution is a painful chastisement, as described by God Almighty in the Holy Quran:
    ... Wretched is the likeness of those who deny the revelations of Allah. And Allah guideth not wrongdoing folk. (62:5)
    Hence it is essential for scholars to retain their integrity and to keep themselves free from such vices, so that having corrected themselves they may be able to reform their society through a truly effective preaching and exhortations that can penetrate the hearts and minds. The corruption of a scholar can lead to the corruption of a nation. And it is obvious that the vice which generates multiple vices and the transgression which begets other transgressions is worse and greater than an isolated, non-contagious vice in the eyes of the Almighty.
    Another hideous aspect of this vice in intellectuals is the atrocity done to knowledge itself; as this `asabiyyah on the part of an intellectual amounts to the abuse of knowledge and disrespect to it. The one who is entrusted with this valuable trust and enrobed in its precious robes, it is his duty to preserve its sanctity and deliver it safely to its owner. And if one is guilty of the `asabiyyah of pagan Beduins with regard to it, he is of course guilty of the sin of breach of trust, an injustice and a major sin and offense. The other ugly side of this vice is the wrong done to the other side. Because, the other side that participates in intellectual discourses also comprises of scholars. He too enjoys a sanctity which it is obligatory to observe and to safeguard his honour. Insulting him will be synonymous with violating Divine sanctities, and it is a great sin. Sometimes, senseless `asabiyyahs make one insult scholars. I seek refuge in God from this major offense.
    Yet another aspect of `asabiyyah relates to the person in whose favour `asabiyyah is exercised, who may be one's instructor and tutor. He may be forced to disown his pupil, because all the great masters and saints-karram Allah wujuhahum are naturally attracted towards truth and justice and are abhorrent to untruth and injustice. They detest him who violates justice and gives currency to falsehood through his acts of `asabiyyah. Of course, the harms of spiritual disownment are greater than the harms of parental disownment, for spiritual fatherhood is above physical parenthood. Thus it is incumbent upon scholars-may God increase their station and honour-to protect themselves from all moral and behavioural vices, to adorn themselves with the ornaments of good deeds and moral virtues, and not to be unmindful of the duties of the holy office which the Most High has bestowed on them, the failure to do which may bring ruin whose extent is not known to any one except God Almighty alone. Wassalam.
    [1]. Al-Kulayni, Usul al-Kafi (Intisharat `Ilmiyyah Islamiyyah, Tehran), vol. III (Arabic text with Persian translation by Sayyid Jawad Mustafawi), p. 419.
    [2]. Ibid.
    [3]. Ibid., p. 420.
    [4]. Ibid.
    [5]. Ibid.
    (Note: Ibid means "same as previous reference)
    -
  6. Like
    Member1 got a reaction from 133ali in Syed And Non Syed Marriage   
    salaams syedzee...this is what the guy sent me...ive not read it myself....he said it states it in here or theres sources that state the same....im not sure ....forgive me if im wrong
    PROOFS FROM QURAN AND HADITH ON REALITY OF KUFU MARRIAGE BETWEEN SYEDS AND NON SYEDS:
    Authored by: ShiaOfAhlulbayt
    http://group.msn.com/shiaofahlulbayt
    (Note: This document is a rought draft / part of the book currently under preparation on this topic at ShiaOfAhlulbayt. It will only show a glimpse of what is to be expected in large volume in the complete book, when it will be finished and uploaded for download.)
    Allah Subhanahu Ta'ala, the ONLY law maker in Quran says:
    O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Quran 49:13)
    and:
    "This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers." (Quran, Surah al-Maidah, Verse 5).
    and elsewhere:
    "And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise." (Quran, Surah at-Tawbah, Verse 71)
    and elsewhere:
    "And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful." (Quran,. Surah al-Baqarah, Verse 221)
    (there are many many more verses I could quote - however these are ample for anyone to get the quranic picture for marriage suitability and requirements as ordained by God the most supreme and free from error)
    We see that Quran is absolutely clear that the merit of MOST RIGHTEOUSNES and HONOR is based on piety and NOT Nasb/lineage. We know that Quran also elevated the children of Israel (bani israel) above all nations but yet Quran sends curse on them (which applies to future generations too). Therefore, to live in wishful thinking of egotist racist dreams is nothing to do with religion of God or Mohammad al Rasool Allah (s). Furthermore, Quran is clear about all criteria for selecting a marriage partner without exceptions on marriage issues in the above verses. The Quran also sets beleivers as kufu of beleivers in guardianship over each other without any discrimination in lineage. Unless the critics want to claim that Quran is incomplete now (naoodoobillahi min zaalik!), there is no escape from the Quranic reality!
    I have looked through the entire Quran, and have yet to find a reference that states that Sayyeds are better than non-Sayyeds in order to be segreggated racially for marriage purpose! In fact, Allah in Quran says, as I have quoted previously - but will quote again, since it's good to quote Quran:
    O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware. (Quran, Surah al-Hujuraat, Verse 13)
    Don't you just love Quran? and since Imam as-Sadiq(A) has told us that if a hadeeth goes against Quran, then you reject it - all the Sayyed-Supremist Hadeeth conjectures are immediately rendered void - since according to Allah, the only gauge for goodness in the eyes of Allah is Taqwa. Surely the most honorable of you with Allah is the one among you who most careful (of his duty).
    Quran explicitly says that the believing men and the believing women - it doesn't say the believing men who are from Bani Hashim and the believing women who are from Bani Hashem - just believing men and believing women.
    Many sayyids have a inherited or takabur-based superiority-complex as if non-sayyids are somehow beneath them. The idea of a sayyidzadi girl marrying a non-sayyid guy is perceived in a simlar way of a lower-caste or tribe man marrying an upper-caste girl. Funny thing is, there are more fake sayyids in Pakistan/India than in any other place. Many people don't have a shajareh (family tree) verifying their descent. Others have non authenticated Fake shajras. Incidentally Saddam Hussain and many other noteables did the same to increase their popularity levels in religous circles! Others are mirzas who considered themselves sayyids. Still others merely took on the sayyid name just for social prestige or to get khoms money!!!
    It is important that the Sadaat consider their lineage as a responsibility and not a sign of superiority. If they do the latter they will be rewarded. However if they do the former they will be punished as people of asabiyyah.
    Imam Zain al Abidin a.s in his "Risalah al Huqooq" declares Asabiyyah (superiority complex on basis of any characteristic) as Haram!
    Imam Mohammad al-Baqir a.s said, "The lowest limit of Shirk is that a man originates an opinion and then loves and hates based on it." (Bihar al Anwaar)
    Imam Ali a.s said, "Whoever takes his religion from the Book of Allah and the Sunnah of His Prophet pbuh is more difficult to be dislodged (from his faith) than the mountains are from their places. And whoever takes his religion from the mouth of people (his faith) is repudiated by the people themselves." (Kitab Al-Kafi)
    As for what Ahlul Bayt a.s say in relation to such marriages:
    1- We read in Tahzeeb al Ahkam Vol7, Page 33 that Prophet married the Hashmite Syedah Dhabi'a bint Zubair ibn Abdul Muttalib to the non-hashmite non syed freed muslim slave/sahabi Miqdad ibn Aswad with his own desire:
    (1581) 5 æÚäå Úä ãÍãÏ Èä ÚÈÏÇááå Úä ãÍãÏ Èä ÇÈí ÚãíÑ Úä ãÚÇæíÉ Èä ÚãÇÑ Úä ÇÈì ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: Çä ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÒæÌ ÖÈíÚÉ ÈäÊ ÇáÒÈíÑ Èä ÚÈÏÇáãØáÈ ãä ãÞÏÇÏ Èä ÇáÇÓæÏ ÝÊßáãÊ Ýí Ðáß Èäæ åÇÔã ÝÞÇá ÑÓæá Çááå Õáì Çááå Úáíå æÂáå: Çäí ÇäãÇ ÇÑÏÊ Ãä ÊÊÖÚ ÇáãäÇßÍ.
    Imam Abi Abdullah a.s said: Verily Rasool Allah (s) married Dhabi'a bint Al Zubair ibn Abdul Muttalib with Miqdad ibn al Aswad so BANU HASHIM spoke/talked/gossiped about/at that so the Prophet (s) said: Verily I wanted/desired that this marriage take place.
    and:
    (1582) 6 ãÍãÏ Èä íÚÞæÈ Úä Úáí Èä ÇÈÑÇåíã Úä ÇÈíå Úä ÇáÍÓä ÇÈä Úáí Èä ÝÖÇá Úä ËÚáÈÉ Èä ãíãæä Úä ÚãÑ Èä ÇÈí ÈßÇÑ Úä ÇÈí ÈßÑ ÇáÍÖÑãí Úä ÇÈì ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: Çä ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÒæÌ ÇáãÞÏÇÏ Èä ÇáÇÓæÏ ÇáßäÏí ÖÈÇÚÉ ÈäÊ ÇáÒÈíÑ Èä ÚÈÏÇáãØáÈ¡ æÇäãÇ ÒæÌå áÊÊÖÚ ÇáãäÇßÍ¡ æáíÊÃÓæÇ ÈÑÓæá Çááå Õáì Çááå Úáíå æÂáå¡ æáíÚáãæÇ Ãä ÇßÑãåã ÚäÏÇááå ÇÊÞÇåã
    Alternative reference for this hadith: (Al Kafi, Vol2, Pg. 9, Tradition No.1582) 1582 ÇáßÇÝí Ì 2 Õ 9 .
    Narrated from Imam Abi Abdillah as Sadiq a.s : The Messenger of Allah married Dhabi'a daughter of al Zubair bin AbdulMuttalib to al Miqdad bin al-Aswad. The Imam then said, "He married her to al-Miqdad so that marriages would be humbled and that the Prophet (sawa) be emulated and that you all know that the most honoured before Allah (swt) is the most pious.
    (Note: "al-Zubair was the brother of Abdullah and Abu Taleb from both mother and father".)
    2- Sayyed Ibn Anba al Hassani (very prominent early descendant of Imam Hassan a.s), the most eminent shia geneologist writes in his masterpice book "Umdat al-talib fi ansab al Abi Talib" that Imam Hasan a.s married his daughter Umm Salama to him. Al Umari the famous Shia geneaologist however say it was his daughter Ruqayya....
    3- We read in Tahzeeb al Ahkam, Vol7, P.395 by Sheikh Mufeed r.a, another hadith which proves the marriage of Hashmites with Non Hashmite Syeds (irrespective of gender) is endorsed by Imam Jafar al Sadiq a.s:
    (1583) 7 æÚäå Úä ÇáÍÓä Èä ÇáÍÓíä ÇáåÇÔãí Úä ÇÈÑÇåíã Èä ÇÓÍÇÞ ÇáÇÍãÑ¡ æÚáí Èä ÈäÏÇÑ Úä ÇáÓíÇÑí Úä ÈÚÖ ÇáÈÛÏÇÏííä Úä Úáí Èä ÈáÇá ÞÇá: áÞí åÔÇã Èä ÇáÍßã ÈÚÖ ÇáÎæÇÑÌ ÝÞÇá: íÇ åÔÇã ãÇ ÊÞæá Ýí ÇáÚÌã íÌæÒ Ãä íÊÒæÌæÇ Ýí ÇáÚÑÈ¿ ÞÇá: äÚã¡ ÞÇá: ÝÇáÚÑÈ ÊÊÒæÌ Ýí ÞÑíÔ¿ ÞÇá: äÚã ÞÇá: ÝÞÑíÔ ÊÊÒæÌ Ýí Èäí åÇÔã¿ ÞÇá: äÚã ÞÇá: Úãä ÇÎÐÊ åÐÇ¿ ÞÇá: Úä ÌÚÝÑ Èä ãÍãÏ Úáíå ÇáÓáÇã ÓãÚÊå íÞæá: ÊÊßÇÝì ÏãÇÄßã æáÇ ÊÊßÇÝì ÝÑæÌßã¿....
    Alternative Shia Reference: (Al kafi Vol, 2, Page 10) ÇáßÇÝí Ì 2 Õ 10
    Narrated Ali bin Bilal who said: Some kharijites saw Hisham bin al-Hakam and asked him:
    O Hisham what do you say about Non-Arabs,is it permissible for them to marry Arabs?. Hisham said, 'yes'.
    They asked: What about Arabs, can they marry from Quraiysh. again Hisham said, "yes".
    Then they asked: Quraish can they marry into Bani Hashim?.
    Hisham again replied in the affirmative. (i.e. YES!)
    The kharajities then asked: And from whom did you learn this?.
    Hisham said: "From Imam Jafar bin Mohammad a.s whom I heard say: Your blood is equal (suitable) yet your pudendums (your faraj) is not?...."
    6-The Prophet (sawa) said: "There is no difference between a non-Arab and Arab except in piety", and Allah Ta'ala said in the Quran: O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. [al- Hujurat 49:13]
    7- Another definitive proof from hadith sources for legitimacy of Syed Woman with Non Syed man, i will present the following Hadith from Al Kafi:
    "Those for whom is al-Khums are the relatives of the Holy Prophet (s.a) whom Allah has mentioned in His words. "Warn your close relatives." (26:214) They are the sons of ‘Abd al -Muttalib themselves, male and female. No one of the families of Quraysh or the Arabs is of them. Among them or from them also is none of their slave to have a portion in al-Khums. The charities of the masses of people is lawful for their slaves to consume. Their slaves and the masses of people are the same. One whose mother is from the family of Hashim and his father from the masses of people the charities are lawful for such person to consume. Such person is not entitled to receive from al-Khums because Allah, the Most High has said, "Call them sons of their own fathers." (33:5)
    Online Reference: http://www.al-shia.com/html/eng/books/hadi...fi/part4/part4- ch130.htm
    8- Now let is see the verdict of Another Imam from Ahlulbayt a.s in which he recommends the sole criteria for marriage to a question from noble nasb:
    (1586) 10 æÚäå Úä ÚÏÉ ãä ÇÕÍÇÈäÇ Úä Óåá Èä ÒíÇÏ æãÍãÏ ÇÈä íÍíì Úä ÃÍãÏ Èä ãÍãÏ ÌãíÚÇ Úä Úáí Èä ãåÒíÇÑ ÞÇá: ßÊÈ Úáí Èä ÇÓÈÇØ Åáì ÇÈì ÌÚÝÑ Úáíå ÇáÓáÇã Ýí ÇãÑ ÈäÇÊå Çäå áÇ íÌÏ ÇÍÏÇ ãËáå ÝßÊÈ Çáíå ÇÈæÌÚÝÑ Úáíå ÇáÓáÇã: ÝåãÊ ãÇÐßÑÊ ãä ÇãÑ ÈäÇÊß æÇäß áÇ ÊÌÏ ÇÍÏÇ ãËáß¡ ÝáÇ ÊäÙÑ Ýí Ðáß íÑÍãß Çááå ÝÇä ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÞÇá: ÅÐÇ ÌÇÁßã ãä ÊÑÖæä ÎáÞå æÏíäå ÝÒæÌæå ÅáÇ ÊÝÚáæÇ Ðáß Êßä ÝÊäÉ Ýí ÇáÇÑÖ æÝÓÇÏ ßÈíÑ
    Shia References:
    1- Al Kafi Vol2, P.11
    2- Sheikh Sadooq in "Al Faqeeh" Vol3, P.248
    3- Tahzeeb al Ahkam by Sheikh Mufeed r.a, Vol.7, P.397
    It is narrated that Ali bin Mahziyar said that Ali bin Asbaat wrote to Imam Abu Jaafar a.s regarding the matter of his daughters and that he cannot see anyone who his like himself!!
    Imam Abu Jaafar a.s wrote to him saying: I have understood what you mentioned regarding the matter of your daughters and that you don't find anyone suitable (on the save level as yourself). DO NOT look at it in this manner, May Allah have mercy on you, for the Messenger of Allah (sawa) said: If one whom you are satisfied with his manners (akhlaq) and his religion (deen) comes to you (seeking marriage) then marry him, and if you do not, then it will be the cause of much tumult and corruption on earth".
    9- Also, Why not also look at the actions of the Sultan of the Hashimis, Khatamal al-Anbiya, Syed ar-Rusul, Abul Qasim, Mohamamd al-Mustafa (Sallallaho alaihi wa aalihi wa sallam)
    He married his HASHIMI first-cousin Syedah Zainab bint Jahsh, to his adopted son, a freed SLAVE, Zaid ibn Harithah.
    I am sure u all know the story and the ayat revealed about this. Nobody can deny this as in verse 33:37 the Quran tells us of what happened, mentioning Zaid by name.
    10- Le met now give the words of Al-Sayed Al-Mowla Ali bin Abi taleb a.s, directed at the arrogant and haughty people of asabiyyah:
    "If someone's deeds lower his position, his pedigree cannot elevate it." (Nahj al Balagha)
    11- Imam Ali a.s also said: "Nearest to the prophets are those persons who have to those prophets and obey them". Saying this, Imam Ali cited a passage from the Holy Quran : "Best liked by Abraham and nearest to him were the people who followed him and this (our) Prophet (Muhammad) and those who believe" (Nahj al Balagha)
    12-The Messenger of ALLAHs verdict as narrated by Ibraheem ibn Mohammad al Hamadani from Imam Abi Jafar a.s, is foremost and he says with no regard to the class of the one's generation, the following about marriage:
    (1584) 8 æÚäå Úä ÚÏÉ ãä ÇÕÍÇÈäÇ Úä ÃÍãÏ Èä ÇÈì ÚÈÏÇááå Úä ÇÈÑÇåíã Èä ãÍãÏ ÇáåãÏÇäí ÞÇá: ßÊÈÊ Åáì ÇÈì ÌÚÝÑ Úáíå ÇáÓáÇã Ýí ÇáÊÒæíÌ ÝÇÊÇäí ßÊÇÈå ÈÎØå ÞÇá ÑÓæá Çááå Õáì Çááå Úáíå æÂáå: ÅÐÇ ÌÇÁßã ãä ÊÑÖæä ÎáÞå æÏíäå ÝÒæÌæå¡ ÅáÇ ÊÝÚáæå Êßä ÝÊäÉ Ýí ÇáÇÑÖ æÝÓÇÏ ßÈíÑ.
    The Prophet (s) said: "When someone refers to you for marriage and you approve contently, his manner and his religion, then unite with him in wedlock. If you do not do that, you have caused a grand pest and decadence on the earth."
    Shia References:
    1-"Tahzib al Ahkam" by Sheikh Mufeed r.a, vol. 7; p. 394
    2- "Al Kafi" by Sheikh al Kulayni Vol 2, P.11
    3- "Al Faqeeh" by Sheikh Sadooq r.a, Vol3, P.284
    13- As for Kufu, instead of making conjectures and lies based on personal opinions why not heard the verdict of the Law Giver Mohammad al Rasool Allah (s).
    It is Narrated from the Prophet (sawa): "The faithful believer is equal (well suited) for the faithful believer."
    Here is an arabic extract of this from various hadith sources:
    ÝÞÇã Çáíå ÑÌá ÝÞÇá: íÇ ÑÓæá Çááå Ýãä ÃÒæÌ¿ ÞÇá: ÇáÇßÝÇÁ ÞÇá: íÇ ÑÓæá Çááå ãä ÇáÇßÝÇÁ¿ ÝÞÇá: ÇáãÄãäæä ÈÚÖåã ÇßÝÇÁ ÈÚÖ
    Shia References:
    1- Tahzeedb al Ahkaam by Sheikh Mufeed r.a, Vol.7 P.398
    2- Al Kafi, Vol2, P.7
    This is one of the many unanimously accepted and authentic traditions from the syed al anbiah which declares no discrimination between tribes, families etc, for KUFU in marriage as long as they are good in religion and manner! Lets explore some more:
    14- Imam Jafar al Sadiq a.s defines that that Kufu in marriage is based solely on Chastity and Ease of financial handling of matters / right hand. Siyaadat / lineage is of NO criteria at all! So everyone who is drumming the beat of KUFU of SYED should know that there are chaste/pure (salih) people in every race and corrupt ones in every race as well. Therefore, from islamic point of view the Kufu of a SYED woman is any person of any lineage who is chaste and capable of financially supporting their partner.
    (1577) 1 ÃÍãÏ Èä ãÍãÏ Èä ÚíÓì Úä ÇÈì ÚÈÏÇááå ÇáÈÑÞí Úä ãÍãÏ ÇÈä ÇáÝÖíá Úãä ÐßÑå Úä ÇÈì ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: ÇáßÝæ Ãä íßæä ÚÝíÝÇ æÚäÏå íÓÇÑ.
    Imam Sadiq a.s said: The Kufu Of a person is that who is Chaste/Pure and financially capable to handle/support (partner)
    Shia References:
    1- Al Kafi Vol2, p.11
    2- Tahzeeb al Ahkam by Sheikh Mufeed r.a Vol7, P.394
    3- Sheikh Al Sadooq r.a in "Al Faqeeh" Vol.3, P.249
    15- The hadith above is authentic and i will not show another sanad through which it is narrated from Imam Sadiq a.s to define the concept of Kufu:
    (1579) 3 æÚäå Úä ÓäÏí Èä ãÍãÏ ÇáÈÒÇÒ Úä ÇÈÇä Èä ÚËãÇä ÇáÇÍãÑ Úä ãÍãÏ Èä ÇáÝÖíá ÇáåÇÔãí ÞÇá: ÞÇá ÇÈæÚÈÏÇááå Úáíå ÇáÓáÇã: ÇáßÝæ Ãä íßæä ÚÝíÝÇ æíßæä ÚäÏå íÓÇÑ
    Mohammad ibn Al Fudail al Hashimi said: Imam Abu Abdullah al Sadiq a.s said:
    The Kufu Of a person is that who is Chaste/Pure and financially capable to handle/support (partner)"
    Shia References:
    1- Al Kafi Vol2, p.11
    2- Tahzeeb al Ahkam by Sheikh Mufeed r.a Vol7, P.394
    3- Sheikh Al Sadooq r.a in "Al Faqeeh" Vol.3, P.249
    So in conclusion let me say, If you consider anything out of asabiyyah and pride or ghulu as criteria for marriage, then you have disobeyed the Messenger of Allah and all the aimma a.s whose sunnah and seerah and hadiths are against you.
    So choose between "your opinion" and the VERDICT of the Messenger of Allah/Quran/Aimmah a.s. A true believer shouldnt find this to be a hard choice now should he ?
    I DARE any rejector to DISPUTE the QURAN and AHLUL BAYT a.s in light of all the authentic and referenced material provided accurately and authenticated by the ijma of ulama till today in shia faith. Most of the stuff posted by people here is not even properly referenced or translated! Most of the people posting this, i am sure, do not even possess these books! Yet it is very irresponsible for them to behave like mujtahids and pass insulting remarks about them as if their level of knowledge of deen is better then some pakistanis who dont know either arabic nor have the hadith books with them. Really my brothers and sister, you should fear God before passing such judgements.
    WHAT DO THE SCHOLARS SAY?
    Firstly This issue isn't part of Usul-e-Din. It is a fiqh issue. On fiqh issues we don't derive our own opinions, unless we are at the level of a mujtahid. The Quran says:
    And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying.(Quran 33.36))
    How do we know what the decision of Allah and his Apostle is on any issue? We ask those who know. We can't rely on the opinions of people who lack the proper education. In our times the experts are our marjas. So that is who we have to ask. So far we haven't seen any evidence that any of our marjas, are against the practice of a Sayid woman marrying a non-Sayid man.
    I don't mean to single you out personally, but this issue keeps comming up. It is apparantly deeply ingrained in the cultural practices of certain Muslims. These Muslims don't want to change their practice, so they make the halal into the haraam. We hear the word bida'a passed around a lot lately, well this really is bida'a and not allowed in Islam.
    Finally, I will say this. If a particular marriage is insulting to the dignity of a Muslim woman, whether she be sayid or not, then this marrage is not good. What constitutes an insult can vary from culture to culture, depending on local customs. But the issue is one of the dignity of a Muslim woman being insulted, not of sayid vs non sayid.
    As for the hukms from recent and old learned scholars, lets see what they say.
    To make things a little easier for readers it needs to be told that all known prominent mujtahids including Grand Ayatollah Sayed Sistani, Grand Ayatollah Syed Khamanei, Grand Ayatollah Yusuf Sanaei, Grand Ayatollah Syed Mohammad and Sadiq Hussaini Shirazi, Grand Ayatollah Syed Fadlallah Hussain, Ayatollah Wahid Khorasani, Grand Ayatollah Agha al Khoi, Grand Ayatolah Fazil Lankarani, Grand Ayatollah Nasir Makarim Al Shirazi, Grand Ayatollah Shaheed Mutahhari and many many many more allow a marriage between a Syed and Non Syed regardless of gender, without ANY problem!. I can assure you they are more learned then any of you pasting out of context improperly referenced and faultily translated or incomplete hadiths here!
    Some of the most well known maraje can be contacted directly to obtain fatwas/answers online on this issue:
    Sayyid Shirazi - www.shirazi.org.uk
    Sayyid Seestani - www.najaf.org
    Sayyid Khamenei - www.wilayah.org
    Sayyid Fadlullah - www.bayynat.org.lb
    We obtained the following results from them:
    1- *When asked to Ayatullah Hazrat Sayed Ali Khamenei about the marriage of Sayyeda and non-Sayed he replied:
    "Yes, this is allowed without any attached conditions. Wallahul`Alim."
    2- *and when asked to Ayatullah Hazrat Ali As-Seestani about such marriage he replied:
    "Yes, it is allowed. The only condition is not to hurt her, which applies to all Muslim wives."
    3- Ayatollah Fadlullah was asked:
    Question:
    Some of the progeny of the purified household (i. e. the descendants of the Prophet) do not marry their daughters except to sayyids. What is your opinion on this?
    Answer:
    * This is in no way Islamic, nor has any study of the life of the Imams of Ahlulbayt shown that it was their practice. In fact, their biographical studies show quite the opposite, for in Islam, there is no class-based differentiation or discrimination in marriage.
    4- Many of our scholars from shia faith in history have also been Mirza (as can be verified from history and rijal books). You will read this title with names of many of them as well.
    Mirzas are decendants of the Prophet but not Sayyid.
    Because they descend from the Ahlul-Bayt(AS) through their mother's side while their fathers are non-hashmites/non syeds.
    Non Hashimi Man + Hashimi Syed Woman = Children -> Mirza
    They are still classified as progeny of Prophet Mohammad pbuh but not as Sayyids. This can be checked in the Risail of Ayatollah al Udhama Syed Ali Hussaini al Khamanai (eg: the book Istifta'at)
    The fact that we have many noble Mirza scholars from Shia school of thought in history of Shi'ism is enough proof that this is perfectly Halal/allowed.
    5- Some people have also tried to deviantly misguide the Shia by saying that Ayatollah Muhsin al Hakim r.a called marriage of Syedah with Non Syed as Haram. We are going to expose this falsehood now.
    This question was asked to Ayatullah Udhma Muhsin al Hakim (may Allah bless his soul) and he said that it should be avoided ONLY IF it causes fasaad. (Note: The conditional ruling of Sayyid Hakim is agreed upon nearly all our maraje' , with the condition of fasaad or bloodshed. According to our maraje3 and shia islam if a non-wajib practice/act causes fasaad one should avoid it anyways. Just like Sayyed Khamenei h.a forbids doing religous rituals in Jannat al Baqee to avoid fasad with wahabis).
    6- The son in law of Ayatullah Udhma Sayyid Muhammad Reza Gulpaygani is Ayatullah Udhma Shaykh Lutfullah Safi Gulpaygani (non Sayyid) and the marriage is perfectly allowed by him (and other maraje' to everyone's knowledge).
    7- The daughter of Imam Syed Roohullah Khomeini r.a, one of the greatest non-infallible Awliyah Allah of shi'ite history married his daughter to non-syed man as well. One of the daughters of Ayatollah Al Khoei was married to a Non Syed as well.
    8- Ayatollah Mehdi Hadavi's mother is a sayyida but his father is not. That is why he wears a white turban.
    9- The condition for marriage that Imam Khomeini (sa) gives in his resaleh is:
    #2397. A Moslem woman cannot be contracted by an infidel nor can a Moslem man marry an infidel woman in a permanent fashion. However there is no concern in concubinage with those women who are among People of the Book such as the Jews and Christians.
    [A Clarification of Questions: an unabridged translation of Resaleh Towzih al-Masael by Ayatollah Sayyed Ruhollah Mousavi Khomeini, page 316]
    There is no mention of prohibition of sayyid/non-sayyid marriage. The fundamental condition for marriage is the partner must be Muslim.
    10- Late Head of Hawzah al Najaf, Ayatollah al Udhama Syed Al Khoi al Musavi r.a passed the fatwa:
    The Nikah of independant woman with a slave - of Hashimi'te woman with non-Hashimi'te man - of Arab woman with a non-Arab man and vice versa is allowed. (Shia Reference: Minhaj al-Saliheen (By Sayyid Abul Qasim al-Mousavi al-Khoei), vol. II , Kitab al -Nikah.)
    11- Ayatollah al Udhama Sheikh Safi Gulpaygani declares marriage of Syed with Non Syed as Permissible and Legal in Islam (Shia Reference: Wasilat al-Nijat, p. 388)
    12- Ayatollah Syed Ali Hussaini al Seestani declares marriage of Syed with Non Syed as Permissible and Legal in Islam (Shia Reference: Risalah, Book of Nikah, issue #221)
    13- Ayatollah Syed Ali Hussaini al Khamenei declares marriage of Syed with Non Syed as Permissible and Legal in Islam (Shia Reference: Istift'at by Ayat Khemenei)
    14- Fatwas by Ayatollah al Udhama Imam Syed Mohammad Shirazi and Sadiq Hussaini al Shirazi on Marriage and Ethnicity/lineage discrimination:
    Question: Marriage and ethnic background
    There has been a problem that has been around for a while. Lately it has caused myself and a lot of other peoples much trouble and grief.
    People from cultures other than our own do not allow their daughters to marry those who come from a different ethnic and cultural background even though both are Muslim. What is the ruling regarding such a practice? For example the Arab parents of their daughter will not allow her to marry another Muslim because he is not an Arab.
    Is not such a practice wrong according to our Shari'ah? We were of the view that Islam did not permit such discrimination between Muslims regardless of their ethnicity and culture.
    Answer:
    Bismillah al-Rahmaan al-Raheem
    Practices such as those outlined in your email, and discrimination on grounds of ethnic backgrounds have no place anywhere in Islamic teachings and Islam does not condone such practices whether in the case of marriage or any other aspect of life.
    The criteria in marriage, as specified by Rasulollah, peace be upon him, are adherence to Islam and good manners.
    On the other hand, when two candidates, say of equal qualities of faith and manners, approach the family, the parents may make a judgement, or on grounds of freedom of choice, may prefer one candidate to another. In this case this may not be called discrimination. But at the end of the day, it should be born in mind that the final decision is that of the girl, if the girl does not choose to marry someone her parents wish her to, then she is free to do so and no one can force her to do anything against her wishes.
    Was-Salaam
    webmaster@shirazi.org.uk
    Online Reference: http://www.shirazi.org.uk/marriage.htm
    15- Sheikh Najafi-Hilli in Jawahir al-Kalam (the largest, 45 volume, book on derivation of laws of fiqh) has provided the examples of Syedah and Non Syed marriages in history of Islam from time of Ahlulbayt a.s and refuted the claim that it did not happen with the Prophetic family, by giving several reference examples, the only one which is in dispute is Umar's marriage with Umm Kulthum.
    For those who dont know, Jawahir is a great work where the rulings have been referenced and explained as opposed to a normal risala where you see the conclusion but not the reasoning. All the modern risalahs are based on this book and follow its model. Sheikh Hilli -Najafi has referenced evidences of people from Banu Hashim marrying non-Hashemites.
    16- One of the Most Famous Shia Scholars and one of the pillars in Ithna Ashariyyah Imamiyah Shia Madhab, Allahmah Mohaqiq Al Hilli r.a writes in his book "Sharai al Islam Fi Masail al Halal wal Haram" (ÔÑÇÆÚ ÇáÇÓáÇã Ýí ãÓÇÆá ÇáÍáÇá æÇáÍÑÇã) Vol.2, Page No.56 that marriage of a Hashmi woman with a Non Hashmi woman and vice versa is Jaiz (permitted) in Islam:
    (258). æíÌæÒ ÅäßÇÍ ÇáÍÑÉ ÇáÚÈÏ¡ æÇáÚÑÈíÉ ÇáÚÌãí æÇáåÇÔãíÉ ÛíÑ ÇáåÇÔãí¡ æÈÇáÚßÓ. æßÐÇ ÃÑÈÇÈ ÇáÕäÇÆÚ ÇáÏäíÉ ÈÐæÇÊ ÇáÏíä æÇáÈíæÊÇÊ.
    "Permitted it is for a Shareef/Noble/Free woman to marry a Free Slave; an Arabic woman to marry an Ajami (non arab) man and a Hashmite woman to marry a Non-Hashmite and the reverse/vice versa. And that is the deed/ruling of those who are incharge of Religion and schools of thought."
    17- Another pillar of the shia faith, Sheikh Mufeed r.a says in Tahzeeb al Ahkam Vol 7, Chapter 33 (Baab al Kafaa Fil Nikah), P.394 declares that muslims without any exception of Nasb/lineage are equivalent to each other for marriage purpose:
    ÞÇá ÇáÔíÎ ÑÍãå Çááå:(ÇáãÓáãæä ÇáÇÍÑÇÑ íÊßÇÝÄä Ýí ÇáÇÓáÇã
    The Sheikh, peace be upon him said: The Free Muslims are KUFU of each other in Islam.
    and then the sheikh r.a mentions a number of traditions (which i have already mentioned earlier from his same book) to support his point from the nusoos al deen / traditions of ahlulbayt a.s
    18- Aalam al Huda, Shareef Murtada al Musavi (Najeeb al Tarafayn Syed) and the highest authority of Shia in Baghdad in his time and the brother of eminent scholar Shareef al Radi r.a (the author of Nahj al Balagha) also allows without doubt the marriage of a Hashimi woman with Non Hashimi man who comes from a chaste family with no bad reputation. I shall quote a fatwa from his book on fiqh now:
    ãÇ íÌÈ Úáì ÇáãÄãä ÅÐÇ ßÇä ÚÑÈí ÇáäÓÈ æÊÒæÌ ÇãÑÃÉ ÚáæíÉ åÇÔãíÉ¿
    ÇáÌæÇÈ: ÅÐÇ ßÇä ÇáÚÑÈí ãä ÞÈíá ÛíÑ ãÑÐæá ãä ÇáÞÈÇÆá¡ æáÇ ãÓÊäÞÕ ÝÅä Ýí ÈÚÖ ÇáÞÈÇÆá ãä ÇáÚÑÈ ãä åÐå ÕÝÊå¡ ÝáíÓ ÈãÍÙæÑ Úáíå äßÇÍ ÇáåÇÔãíÇÊ.
    æÅäãÇ íßÑå Ðáß ÓíÇÓÉ æÚÇÏÉ æÅä áã íßä ãÍÙæÑÇ Ýí ÇáÏíä
    Shia Reference: Risail al Shareef al Murtada Vol1, Page 300
    Question: What is necessary/wajib on a momin if he is ordinary arabic of nasab and marries an alaviyyah/hashmiya woman?
    Answer: If the arab was from a tribe not known for notoriety/ill reputation from the tribes nor with a faulty/unchaste lineage, for there is indeed within some tribes in arabs this trait; then there it is NOT prohibited for him to marry a Hashmite woman.
    And those who frown upon at it is due Politics or Custom/Culture and indeed this is NOT PROHIBITED in the DEEN.
    19- Hadrat Imam Khomeini's r.a Fatwa from Tehreer ul Waseela allows Marriage without problem between Hashmiyyah Non Hashimi man and vice versa and declares that Momins are in KUFU with MOMINS in line with the quranic teachings and ahlulbayt teachings:
    ãÓÃáÉ 11 :
    áÇ ÅÔßÇá Ýì ÌæÇÒ ÊÒæíÌ ÇáÚÑÈíÉ ÈÇáÚÌãì æ ÇáåÇÔãíÉ ÈÛíÑ ÇáåÇÔãì æ ÈÇáÚßÓ ¡ æ ßÐÇ ÐæÇÊ ÇáÈíæÊÇÊ ÇáÔÑíÝÉ ÈÃÑÈÇÈ ÇáÕäÇÆÚ ÇáÏäíÉ ßÇáßäÇÓ æ ÇáÍÌÇã æ äÍæåãÇ ¡ áÇä ÇáãÓáã ßÝæ ÇáãÓáã æ ÇáãÄãä ßÝæ ÇáãÄãäÉ æ ÇáãÄãäæä ÈÚÖåã ÃßÝÇÁ
    Shia Reference: Tehreer ul Waseelah, Section of Qawl al Nasb, Issue No.11
    Now as for those who are going to even try to throw filth on the authenticity and Ijma of all these highly eminent and pious scholars from past and present, let me warn them from the words of Imam Ali a.s:
    Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sulayman ibn Ja’far al-Ja’fari from the person who he mentioned from abu ‘Abdallah (a.s.) who has said the following:
    "Imam Ali (a.s.) said, ‘One of the rights of a scholar is that one must not ask him a great many questions and must not hold to his garment (excessive questioning). When one would enter in his presence while other people are there one should offer salutation to all of them and special greetings to the scholar only. One must sit before him and not behind him. One must not blink his eyes before him or make hand gestures and must not speak much in his presence such as so and so said so and so opposite to what he says. The length of his meeting must not disappoint one because the case of a scholar is like a fruit bearing tree in which case one needs to wait until three lets fruits to fall onto one. The reward for a scholar is greater than that for one who fasts and prays very often and those who fight for the cause of Allah.’"
    Shia Reference: al-Kafi, Part 2, H 70, Ch. 6, h 1
    I am not against asking questions. In fact if you have a question and you dont know the answer, it is better to ask before acting without knowledge or acting according to your own opinion like u are a mujtahid or something (something which is very very common in some circles and some youth):
    Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Hammed ibn ‘Isa from Hariz from Zurra, Muhammad ibn Muslim and Burayd al-‘Ijli who has said the following:
    "(Imam) abu ‘Abdallah (a.s.) has said, ‘People are destroyed only because they do not ask (what they do not know).’"
    Shia Reference: al-Kafi. H 83, Ch. 9, h 2
    Some people also beleive falsely, due to their pride/ego or ignorance (Allah knows best) that descendants of prophet will ALL go into heaven and use such covert comments to make faulty fatwas on marriage issues! They only tell you one side of the story. Lets hear the other side.
    Sheikh Sadooq (alayh al rahmeh) writes:
    And our belief concerning those (sadat or 'alawiya) who act sinfully is that they will be PUNISHED DOUBLY and those who do good acts among them will receive a double reward.
    Shia Reference: al-Itiqadat al-Imamiyyah, by Shaykh Suduq, Chapter 41.
    This destroys the concept of Syed glorification merely due to nasab! Without deeds there is no glorification and no jannah, but instead severe punishment! With good deeds (as we see in Quran itself) all momineen irrespective of Nasb are highly glorified and sublime in the eyes of Allah, the angels and the mankind! The issue of Anbiyyah/Aimmah/Ahlulbayt a.s is different as they are CHOSEN from mankind but not necessarily their CHILDREN! We have many examples of children or grandchildren from the ahlulbayt a.s families who were on wrong path or were corrupt. I will give three VERY WELL known and noteable examples:
    1- Jafa'ar al Kazzab bin Imam Ali al Naqi a.s who claimed false imamah and had many other ill habbits (as recorded unanimously in hadith and history books of shia and sunni)
    2- Abdullah ibn Imam Jafar al Sadiq a.s who claimed false imamah and was unaware of shariah laws and of whom imam sadiq a.s said :
    And he (Imam Ja'far) spoke to his companions concerning his son 'Abdu'l-lah: He does not follow (the religion) which you follow, and verily I have nothing to do with him. May Allah the Mighty and Glorious have nothing to do with him. [from Sheikh Saduq's book On The Beliefs of Shia Imamiyah']
    3- The Ismailiyahs (grandsons of Ismael ibn jafar al sadiq a.s) who formed an altogether new sect!
    THE PROPHET MUHAMMAD'S LAST SERMON IS TESTIMONY TO END TO RACIST ATTITUDE AND CLAIMS BY SUPERIORITY SEEKERS:
    "O People, lend me an attentive ear, for I don't know whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you carefully and TAKE THIS WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
    O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. Allah has forbidden you to take usury (Interest), therefore all interest obligation shall henceforth be waived...
    Beware of Satan, for your safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
    O People, it is true that you have certain rights with regard to your women, but they also have right over you. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and comitted helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to commit adultery.
    O People, listen to me in earnest, whorship Allah, say your five daily prayers (Salah), fast during the month of Ramadhan, and give your wealth in Zakat. Perform Hajj if you can afford to. You know that every Muslim is the brother of another Muslim. YOU ARE ALL EQUAL. NOBODY HAS SUPERIORITY OVER OTHER EXCEPT BY PIETY AND GOOD ACTION.
    Remember, one day you will appear before Allah and answer for your deeds. So beware, do not astray from the path of righteousness after I am gone.
    O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand my words which I convey to you. I leave behind me two things, the QUR'AN and my Ahlulbayt a.s (or in some sunni traditions, example, the SUNNAH) and if you follow these you will never go astray.
    All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me direcly. BE MY WITNESS O Allah THAT I HAVE CONVEYED YOUR MESSAGE TO YOUR PEOPLE."
    This is the last sermon of holy prophet and it is clear that every one is equal and no one has superiority over others except by piety and good action, it doesn't say that syeds are superior than non syed, so since they are equal they can marry to eachother and yeah if a syed practice islam and has good action , he will get reward twice as compare to non syed but you see the point... respect is earned not given, so first syed has to do good deeds and action before they claim the twice the rewards. to me, when someone is proud of his blood line , he is no different than people before islam who used to be proud of their blood lines. and one more thing, there was a prophet named Nuh, he had a son too and so being the offspring of a prophet is not a gurantee of jaanah and other perks.
    Position of Our school in the light of the Majority/Sunni school of thought:
    The issue is not validity but suitability. The vast majority of the fuqaha, including the Hanafis, Shafiis and Hanbalis, have mentioned that suitability (kafaa) is considered in marriage.
    Being an Arab is an honor from Allah Most High. However, it is not a rank of superiority . When it comes to rank with Allah, this is based on faith and taqwa, the scholars mention.
    In the Hanafi school, the father (or in his absence, the nearest fit guardian) needs to approve the marriage of a woman to a legally non suitable man.
    Please see Qudri Basha’s al-Ahkam al-Shariyya fil Ahwal al-Shakhsiyya, items 62 – 69, with Muhammad Zayd al-Abyanis Mukhtasar Sharh al-Ahkam al-Shariyya fi’l Ahwal al-Shakhsiyya, p. 64-70; these texts are based on and correspond to the relied upon position of the Hanafi school, as chosen by Sayyidi Muhammad Amin ibn Abidin al Hanafi in his Radd al-Muhtar ala al-Durr al-Mukhtar, 2.317-329
    Also in the Hanafi Madhab All of Quraysh, whether sayyid or non-sayyid, are considered suitable for each other. Therefore blindly quoting sunni references (as done by some sites) will not work either to prove that this is part of their mainstream/established FIQH!
    EXPOSING AND ANSWERNIG THE ARGUMENTS / HADITHS PRESENTED BY THOSE WHO ALLEGE SYED WOMAN CANNOT MARRY NON SYED MAN OR VICE VERSA:
    Brother Faseeh Rizvi quoted the following Hadith, in another post, in order to prove something which is not mentioned in the Hadith (i.e issue of marriage!):
    "imam sadiq meet a pple who did not knew that He was the imam.asked in harsh way who ru? imam replied im polite way that if ur muslim that im the son of ur porphet, and your(sayed) who could be even mushrik but dont accept u as a kuf'.(book sahefa-e-sadat)"
    Our Reply:
    1- In the above hadith there no where does it say that imam met these people for marriage! As for kufu Its an arabic word which is not used ONLY for marriage! The Imam is reiterating to these people they ARE NOT HIS KUFU! (equivalent) in order for them to speak (note speak not marry!) in harsh manner. We have already learnt about the correct definition of KUFU which is based on CHASTITY (purity). How on earth can ANY person be ON KUFU WITH THE IMAM in terms of equivalent of purity when the purity of IMAMS is on the highest level of TATHEER (Quran 33:33) and they are infallible/masoom? IS even a SYED ON KUFU WITH IMAM OF AHLULBAYT a.s?! to speak harshly to them!? Answer: NO! Therefore, the imam is speaking truth! While those who are pasting these hadiths to establish laws of marriage and kufu in that sense are only using pure qiyas. The word KUFU is used in arabic IN MANY ways and situations. This situation is NOT about marriage and also its not about a fallible person but an infallible IMAM!
    2- Even if this hadith is taken as proof of kufu for marriage then this hadith ITSELF PROVES that despite IMAMS BEING NOT KUFU of the ORDINARY PEOPLE who are non sayyed, majority of them married non SAYYEDS (including slave girls, ajamis, africans etc)!!!! Therefore such a marriage is HALAL AND LEGAL! and its sunnah of Imams of Ahlulbayt a.s. The rules regarding marriage as outlined in the Qur'an are applicable to ALL Muslims, regardless of whether they're syed or not. The Prophet never said anything about syeds having to marry differently than every other Muslim, and neither did the Imams, in fact, most of the Imams had NON-SYED MOTHERS!!!.
    3- The Hadith mentions nothing about women nor discriminates between women or men! But it does establish that despite IMAMS being sayyeds as non kufu of the non sayyeds, enjoined marriage with them. Thus we have proven our point from the very hadiths posted against us!
    The other hadith posted was:
    "one of imam sadiq's shia wanted to meet imam and he went there and saw that pple r going to take bath(gusl-e-janabat), and wanted to meet imam too, he thought that it will be late if i took bath, so he went there as he was. imam asked as he got his seat, u ought not to come in that condition...he said yes i must not imam.then imam said: no one can even enter in any sayed's house in that sitution(janbat)....there the writter says that if no one can go in janabta, to any sayeds house,then how can he ask the hand of a sayeda."
    Our Reply:
    1- Firstly the end commentary is by the writer and his own fictitious mind. Not the Imams word! The Imam didnt even mention any discrimination between syeda or syed in the hadith! He only mentions SYED! (which include BOTH!). The writer has twisted the whole hadith into something which it is NOT ABOUT!
    2- It is not recommended for any person to enter house of any decent person in state of Janabah! In Fiqh, It is not even allowed to eat food in state of Janabah (by ehtiyat). Salat and other acts of worship are invalid too! Quoting one hadith out of context will not serve the purpose! No decent person would go out and roam around or socialize in state of Janabat. Why? Because, Even the clothes worn and the sweat of a Janab person is NAJAS. Thus he in such state is in state of Najaasah for every momins house! and every momin, his house and belongings should be protected from him in such state!
    3- Even if this above hadith is taken as an argument, IT SPEAKS nothing about the kufu of marriage or that syed cant marry non syed. Refrain from using QIYAS bil Rayy! This was the disease of Abu Hanifa which he even warned against severely on his death bed!
    4- If the blind people still insist this Hadith proves something then it proves against them. Because MANY MANY MANY syeds married NON SAYYEDS in history of ISLAM including the Prophet (s), the Imams and their children! So this hadith proves that despite this nobility and other nobilities the sayyeds can and did marry non sayyeds!
    Brother Faseeh also said:
    some one asked imam sadiq who r ahlubait? he replied whom the Allah have
    taken away the sadqa,
    all the hashimi,bani fatima, children of imam ali(as) all 18,children of
    abdulmutalib were included did not took sadqa.
    Our Reply:
    1- Bring the original arabic and reference for this Hadith from the shi'ite hadith books along with the complete sanad. This is FALSE. Ahlulbayt a.s as acknolwedged with consensus by Shia madhab followers, imams, scholars and true traditions are ONLY 14 individuals (i.e Prophet pbuh&f, Fatima al Zahra a.s and 12 imams a.s). Therefore do not even attempt to do this.
    There is another claim which is made many times by this particular group spreading syed racism euphoria that:
    "Allama Majlisee R.A. In his book Jala – ul – Uyoon states with references to Manaqab – E – Khawrzami and other books of Shias and Sunnis who have narrated it from Ameer – Al – Momeen (as), Umm – E – Salma (as) and Sulaiman – E – Farsi (r.a.) that when Fatima (as) reached the age of puberty many nobles from Quresh, the wealthiest, pious, and respected ones approached the Prophet (pbuh) to ask her hand in marriage. The prophet (pbuh) always turned his face away and expressed dislike for such requests. (chapter : Fatima’s marriage – p113) "
    Abi has narrated from some companions of prophets (pbuh). Anyone asked for the hand of Fatima (as), Prophet (pbuh) always turned his face away from him. When he wanted to get her married he spoke to Ali (as) in privacy. (Bihar volume 43 part 1 of tenth, her life history chapter. Her marriage p101).
    Prophet (pbuh) said “Were Ali (as) not there, there would have been no ‘‘kufv’ ’ for Fatima (as).
    Younus bin Zibian narrates that Imam Sadiq (as) said if the Ameer – Al – Momineen had not been there, there would have been no ‘kufv’ for Fatima. (Bihar volume 43 chapter 3 part 5 page 97)
    Our Reply:
    1- The Hadith DOES NOT PROVE Anything about general law of marriage of Syeda or Syed with Non Syed/Syedah. Even the Hadith itself DOES NOT GIVE ANY SUCH reasoning. Any such conjeture is the personal opinion/thinking/deviation of the qiyasi interpreter.
    2- The Quresh of Macca and its Wealthiest Nobles were by MAJORITY KUFFAAR and / or CORRUPT people of Jahliyyah! The prophet rejected them just like any sane muslim would reject marrying his daugther to people of Jahliyyah and/or Kuffaar! Quran says the Kuf of a Momin is a Momin. It says for the momineen are mominaat and for the khabees men the khabees women! Thus EEMAN is the kufu QURANICALLY and since no PERSON was equal in EEMAN in men tp Imam Ali a.s, it was for this reason that she was MARRIED TO Imam Ali a.s as the best candidate. However these are marriages between two members of Ahlulbayt a.s! Do not even dare to compare your ordinary selves to ahlulbayt a.s or their imams! Nor even try to compare your eeman to them.
    3- Some people also say (correctly) that both Abu Bakr and Omar approached the Prophet (s) for marriage with Syeda Zahra a.s and prophet (s) refused them. The prophet however didnt say she is syed so i wont marry her to you! (these added lines are made by the commentators who get emotional to prove a point which DOES NOT EXIST in the quoted narrations!). Why should the prophet(s) marry his daughter to Abu Bakr or Omar? A Shia should not be surprised when they dont deem Abu Bakr or Omar even as Momin! Why would a prophet marry his daughter to a person non momin in eyes of Shia? Specially when there is a better most momin alternative (i.e Imam Ali a.s) present in his own house?
    As for the Sunnis they already beleive (along with a number of eminent shia scholars and hadiths) that Prophet married his two OWN daughters to Osman ibn Affan the omayyad caliph. Although i personally am not convinced that these were daughters of the Prophet (and there is division of scholars in this particular issue),this is the position of a large number of shia scholars (like ayat jafar sobhani etc) both in history and today along with the beleif of all sunnis!
    4- There is no doubt that being the woman of highest eeman and being the noblest of all woman, at the time of marriage of Syeda Fatima al Zahra a.s, there was no better match Eeman wise other then Imam Ali a.s. This was the Kufu. Both are masters of Paradise! Both are Pure from Sin and Infallible. Both are Ahlulbayt a.s. This is the KUFU which no other matches! On the contrary none of this is EVER applicable to syedahs in general as we have today drunkards, junkies and very non religious within them too. And even the pious syedahs today ARE NEITHER MASTERS OF PARADISE, NOR INFALLIBLE NOR AHLULBAYT A.S ....nor are they living in a time when unlike syeda zahra's time there was severe shortage of men with islam, let alone islam!
    5- Syeda Khadija r.a also refused Marriage from NOTEABLES and RESPECTABLES OF QURAISH REPEATEDLY! SHE WAS NOT from the progeny of Mohammad (s) nor a hashmite! This is proof enough that rejecting quraishi nobles has got nothing do with Syed NON SYED marriage issue!
    Some people also argue with this example:
    "WHY DID BIBI MASOOMA-E-QUM NEVER GOT MARRIED ?
    WHY DID'NT ANY OF THE DAUGHTERS OF IMAM MUSA KAZIM GOT MARRIED ?" or "why didnt imam musa kazim a.s marry 18 of his daughters"
    Our Reply:
    1- If Imam Musa Kazim a.s never found anyone suitable for Masooma e Qum a.s, he didn't get her married. Simple as that! He never mentioned he is not marrying her for Syedah-Non Syed reasons which people give with Qiyas and conjecture today! Besides, she was 18 years old when she was martyred!
    2- Imam Musa Kazim a.s spent a large part of his later life in Jail of Harun Rashid. Circumstances of Imams and the enmity towards them and their families was well known and without taking these factors into consideration blind remarks should be avoided!
    3- The Qiyasi camp which uses these arguments to justify the ban of marriage of syedah with non syed say: Was there no man available in non syeds who was pious for daughters of Imam Musa Kazim a.s? If this was allowed? We counter challenge them by saying their argument is falsehood because we can also ask: WAS THERE NO SINGLE MAN in the entire BANU HASHIM to marry these women?!
    4- Late Ayatollah Imam Shirazi r.a said that daughters of Imam Musa Kazim a.s remained unmarried because they were young and the Imam and his family suffered through extra ordinary persecution and muflisi / poverty.
    5- In Oyyun-e-Akhbar-ir-Ridha Shaykh alSadooq (ar) has quoted Imam Moosa Kadhim that when Haroon al-Rasheed asked him that why all of his daughters are unmarried, Imam replied: because of poverty
    6- To prove that an Imam From Ahlulbayt a.s married his daughter to a Non Sayyed we will give example of Imam Hasan a.s who married his daughter to Amr b. Al-Mundhir b. Al-Zubayr b. Al-Awwam? We have also shown the reference for this earlier.
    Another argument presented from Hadith by some is this:
    It is reported that a Kharijee asked a student of Imam Jaafar Sadiq called Hisham bin Hakim :
    Kharajee : Can Non-Arabs marry with Arabs
    Hisham : Yes
    Kharajee : Do Arabs marry from the Bani Quraish ?
    Hisham : Yes
    Then the Kharajee visits Imam Jaafar and starts telling him, what Hisham has told him. Then the Imam replied : Hisham is correct.
    Then the Kharajee says to the Imam : If Hisham is correct, I am asking to marry within your family. The Imam replies : Your Kuf is from your own Kom (tribe ), Allah (SWT) has made sadaqa, which is the dirt of hands and Haraam for the AHLULBAYT a.s. Therefore due to this honour, Allah (SWT) wants to continue (our position) amongst others. Furthermore what honour (Fazeelat) that Allah (SWT) has gave us we do not want to share it with someone, who does not have their honour (fazeelat).
    Then the Kharajee stands and says the way Imam Jaafar Sadiq has answered him no one has ever done this before.
    Our Reply:
    1- First the Imam (A) said that what Hisham said is right, i.e. that the non-Qarashi Arabs can marry into the Quraish tribe, which includes Bani Hashim. Therefore this hadith proves the syed supremists wrong rather then right!
    2- Let me also remind you of the hadith that the Prophet (S) gave his Hashimiyah cousin in marriage to Zaid ibn Haritha, a non-Hashimi freed slave.
    3- Do you see the potential contradiction?
    4- If one wishes to believe in both ahadith, the only way to take the meaning is that a distant relative of the masoomeen may marry a non-Hashimi, while a close relative of the masoom Imam (A) had more honoured Kuff, and did not marry a non-Hashimi.
    5- Note that the Imam (A) says AHlul Bait in the provided translation, not Bani Hashim - the kuf of AHlul Bait is ofcourse above all other nations. And all syeds are NOT AHLULBAYT a.s..only 14 of them are!
    6- The Kharijis are not permitted to be married EVEN to ordinary shia whether they are syed or not! This is why they are not KUF of any shia let alone syeds or ahlulbayt a.s. In our fiqh no shia can marry people who are from nawasib, khwarij, ghulat etc..This is also with the ijma of scholars
    Some people who are emotionally at extremes try to use the verses in Quran revealed for Ahlulbayt a.s as a general rule for ALL SYEDS/descendants of Prophet (s) in order to count them as amongst those meritorious. Let us destroy this falsehood also. The following are fatwas from both Ayatollah Khamenei h.a and Ayatollah Sistani's Offices on this issue:
    To: istiftaa@wilayah.org ; post@najaf.org
    Sent: Tuesday, November 26, 2002 12:52 PM
    salaamalaikum,
    I was wondering if you could explain who is referred to in Verse 42:23 in the Qu'ran. It is quite clear that the Ahlul Bayt (as) are referenced here. I would like to know are the Syeds of today referred to by this verse?
    Thank you.
    Ma'salaama.
    Reply:
    I tried to look for the commentary for Ayah 23 of Chapter 42, in vain .
    However, i found some other references regarding this.
    All commentators, traditionists and biographers are unanimous that the Prophet while explaining this verse, said that the word near relatives' as used here refers exclusively to his Ahlul-Bait that is Ali, Fatima, Hasan and Husain.
    The renowned Scholar, Zamakhshari, in his commentary Kashshaf, says "... it is narrated that the idolators gathered at a meeting and said to each other: Will Muhammad ask us for a reward for what he is preaching?' It was then that Allah revealed this verse to the Prophet as an answer'. "Say (0 Muhammad, unto mankind): I do not ask of you any reward for it (for preaching the message), but love form v near relatives (Ahlul-Bait); and whoever earns good, we give him more of good therein..."
    Zamakhshari adds: It is also narrated that on the revelation of the said verse, the Messenger of Allah was asked: Who are your near relatives whom we must love? He said: Ali Fatima and their two sons (Hasan and Husain)'
    * Ref: Fakhruddin Razi, 'al-tafseer al-Kabeer', interpretation of Shura Chapter, verse no. 23.
    Allama Bahrani, refers to Imam Ahmad ihn Hanhal's Musnad', who - through a chain of narrators - on the authority of Said ibn Jubair quotes ihn Ahhas: "When Allah's words were revealed:
    "Say (0' Muhammad) I do not ask of you any' reward for it (preaching the message), but love for my near relatives Ahlul- Bait'...".
    The Messenger of Allah was asked as to who his near relatives were whose love has been made obligatory for the Muslims? The Prophet replied:
    "Ali, Fatima and their two sons (Hasan and Husain).
    Ref: 'Ghayat al-Muram', interpretation of the verse.
    After citing Zamakhshari's above narration Fakhruddin Razi says:
    "I state aal' Muhammad (s.a.w.) are those whose affairs are completely interwined with his the (Prophet's)... And without doubt no one was so near to the Prophet than Fatima, Ali, Hasan and Husain. This is a well-known fact of all chains of narrations, and these are they who are his 'aal [Anyone well-versed in the Arabic language will vouch that Aal cannot be misinterpreted for the umma or people naas as some later misinformed writers have suggested].
    Sunni Ref: Fakhruddin Razi, 'al-tafseer al-Kabeer', interpretation of Shura Chapter, verse no. 23.
    Thus it is an undisputed fact that the words Ahlul-Bait or aal Muhammad (s.a.w.) refer only to the immediate family of the Prophet; his daughter Fatima. son-in-law' Ali and grandsons Hasan and Husain and no one else besides.
    Our Comments:
    We are now content on the fact that Surah 42 Verse 23 have been revealed for the command to love The Ahlul Bayt (as). Syeds of today ARE NOT part of Ahlul Bayt (as) and every shia knows this! So all in all, another fallacy prevailing in the egotists has been defaced with the grace of God.
    We are now content on the fact that Surah 42 Verse 23 have been revealed for the command to love The Ahlul Bayt (as). Syeds of today ARE NOT part of Ahlul Bayt (as) and every shia knows this! So all in all, another fallacy prevailing in the egotists has been defaced with the grace of God.
    Conclusion
    It has been proven through Quran, Hadith, Sunnah of Ahlulbayt a.s and Ijma of both early and contemporary Shia Mujtahids / Scholars that a Marriage between Syed Woman and Non Syed Man and vice verse are perfectly allowed without exceptions just like any marriage between ordinary muslims. The rules of the marriages are same and so are the rulings of scholars.
    WHO IS A SYED ? ANALYSIS / DEFINITION FROM ISLAMIC SHARIA AND CRITIQUE FROM HISTORICAL TEXTS
    Ayatollah Syed Ali Hussaini al Al Khamenei h.a explains the following in the section of "Sehm Saadat" / Khums section of his book "Istefta wa Ajwiba" (Islamic Laws):
    Portion of Sayyids [the Descendants of the Prophet (s)] And Being Identified As A Sayyid
    Question 1033: My mother is a Sayyid. I would be grateful if you would kindly answer the following questions.
    Do I qualify as a Sayyid?
    Do my children and grandchildren, etc., identify as Sayyids?
    What is the difference between a Sayyid from the father's side and that from the mother's side.
    A: The shar`i rules which apply to a Sayyid relate to one who is so from the father's side. However a relationship to the Holy Prophet (s) does also exist through the mother since she qualifies as a child of the children of the Holy Prophet Mohammad (s).
    Question 1034: Do the children ofAbbass ibn Ali ibn Abi Talib (a) have the shar'i rules of Sayyids applicable to them, e.g. can Islamic theologians who have that family tree ware the religious garment which shows that the person is a Sayyid? Do the children of Aqil ibn Abi Talib (a) fall into this ruling?
    A: If the relationship to Abbass ibn Abi Talib comes from father 's side, then the person is regarded as an Alawi Sayyid. All the Sayyids who are defined as Alawi, Aqili from Hashimi have the right to make use of that which is specifically for Hashimi Sayyids.
    Question 1035: Recently I saw some contracts of my father's paternal cousin. In them he identifies himself as a Sayyid. On top of this, it is also seen in our area that my family is referred to as Sayyid. This is another proof which gives an indication to this fact. I request you to give me your opinion in this problem regarding me being a Sayyid.
    A: Such contractual agreements of relationship on their own do not provide the legislative proof of somebody being a Sayyid. Until it is absolutely certain or that one possesses legislative evidence that one is a Sayyid, the effects and regulation appropriate to a Sayyid would not apply to him.
    Question 1036: I adopted a boy and called him Ali. I then referred to the registration centre to acquire documents for him. In them, they described the child as a Sayyid. I do not accept this since I am afraid of Prophet Mohammad (s). Now I am stuck between two situations; not to accept him as my son or commit the sin by accepting him as a Sayyid when he is not a Sayyid Which one of the two situations should I take? Please give me some guidance.
    A: The legal effects which are applicable do not apply to your son. He cannot be a Sayyid since he is not so from a real Sayyid father. The rules and regulations of Sayyids do not apply to him. However, nevertheless, it is regarded a good deed if one protects such a child and provides him with his needs when he has nobody to look after him. This is highly recommended in Islamic law.
    Shia References:
    1- Islamic Laws by Ayatollah Khamenei h.a in Khums Section (English Version)
    2- Istefta Aur Jawabaat Pg.335-6 (Urdu Version)
    The Online Wikipedia Encyclopaedia, as an alternative source of information defines the Syed As follows:
    Sayyid
    From Wikipedia, the free encyclopedia.
    (Redirected from Said)
    ÓیÏ Sayyid (also rendered as 'Sayed' or, in Malaysia and The Subcontinent, as Syed) is an honorific title often given to descendants of the Prophet Mohammad through his grandson, Hussain and Hassan (Descendants of Hassan were known as Sharif in the Arab world.).
    The word means literally "lord" or "prince"—the closest English equivalent would be Sir. It is traditionally used to refer to those claiming descent from the Prophet Mohammad, through the sons of his daughter Fatima Zahra and son-in-law Ali ibn Abi Talib. Sayyids receive Islamic tax called Khums, a special tax levied under Islamic law. Sayyids are considered spiritually and socially supreme in the Islamic world.
    In the early days of Islam, Sayyids were active in spreading Islam throughout the Arab, South Asian Countries and Indian subcontinent.
    In the Arab world itself, with the exception of Iraq, the word is still used as a substitute for Mister, as in Sayyid John Smith.
    The surnames of Sayyids from which Imam they descend.
    1. Imam Ali - Alvi (from sons that are NOT from Fatima Zahra - daughter of the Prophet Mohammad)
    Below this line are known as Fatimi Sayyids *
    2. Imam Hassan - Hassani, Tabatabai
    3. Imam Hussain - reference below
    4. Imam Zainul Abideen - Abidi (and Zaidi is specifically from his son Zaid)
    5. Imam Mohammad al-Baqir - Baqri
    6. Imam Jaafar as-Sadiq - Jafri, Jaffery
    7. Imam Musa al-Kadhim - Musavi, Kazmi, Musawi, Moosavi
    8. Imam Ali al-Ridha - Rizvi, Razavi
    9. Imam Mohammad at-Taqi al-Jawad - Taqvi, Jawadi
    10. Imam Ali an-Naqi - Naqvi, Naqavi
    11. Imam Hassan al-Askari - None.
    12. Imam Mohammad al-Mahdi - None.
    There are also Hashimi Sayyids, those who are the descendents of Abu Talib, uncle of the Prophet Mohammad, from his sons Jafar, Aqeel and Talib.
    Online Reference: http://en.wikipedia.org/wiki/Said
    We can conclude from the above that:
    1- The title of Sayyid is only used with a person whose father is an authentic Syed all the way from his forefathers upto Imam Ali a.s from any of the children of Imam Ali a.s.
    2- Only children of Syeda Fatima Zahra a.s are not the ONLY SYEDS! All children of Imam Ali a.s are Syeds and so are their male descendants
    3- Even though the child of a female Sayyideh is not Syed, he and his children are still classified as Progeny / Children of Prophet Mohammad pbuh&f
    4- Adopted Children of A Sayyed/Mirza cannot be Syed or Mirza.
    5- Claiming Siyadat (being descendant of prophet (s) ) is not proven by fame of being syed in society or by family word. Unless it is not proven by Sharai Methods and laws, one cannot be qualified to be a syed! Merely reading in your family documents that you have syed title also does not qualify you to be syed. This is quite amusing because most pakistani and indians who claim to be syeds dont even have shajras and documents to prove their siyaadat from a legislative / sharai manner; let alone authenticate them from sharia / history !!!!
    The gravity of these forgeries and lies in large numbers in subcontinent Asia is best and most briefly captured by GM Syed, the great leader of Sindh from an eminent Sayyid family.
    G.M Syed was an authentic member of the Kazimi Syed Family of Shah Lateef Bhitai al Kazmi (descendants of Imam Musa Kazim a.s). He spoke more then 7 languages and wrote more then 70 books and was a mystic as well. He writes in his book "Religion and Reality":
    "Sometimes, people who were originally from Rajput origin started calling themselves as coming from the Arab race. They began writing their genealogies based on Arab breed. They based their folklore and history in such a way, that the Sammas called themselves descendent of Abu Lahab, (the uncle of the Prophet of Islam), and the Soomras began to call themselves "ALVI SADAT"; the Kalhoras called themselves Abbassides, descendants of Abbas, uncle of prophet of Islam, and the Baluchis declared themselves as descendants of Hamza, another uncle of Prophet Mohammed, who was martyred in the Battle of Ohad. Several persons of Sindh started calling themselves Syeds, Qureshis, Siddiqis, etc. All this became an opportunistic fashion so as to be close and on the side of the Arab imperialist rulers. It seemed that before the Arab invasion, there hardly lived any clan or tribe in Sindh."
    Reference: GM SYED in "Sindhu Desh- A Study in its Separate Identity Through the Ages", Chapter 1 titled "A BIRD’S EYE VIEW OF SINDH’S PAST, PRESENT AND FUTURE"
    DAUGHTERS OF HASHIMI SYED ABDUL MUTTALIB, THE GRANDFATHER OF PROPHET MOHAMMAD (S) WERE ALL MARRIED TO NON HASHIMI / NON SYED MEN:
    Hadrat Syed Abdul Muttaleb, the Pious Grandfather of Syedna Prophet Mohammad (s) was a Hashmi Syed and history from both Shia and Sunni School of Thought attests this.
    Even the Western Historians admit this.
    Edward Gibbon writes:
    "Qusay died in A.D. 480, and his son, Abd Manaf, took charge of his duties. He too distinguished himself by his ability. He was noted for his generosity and good judgment. He was succeeded by his son Hashim. It was this Hashim who gave his name to the clan which became famous in history as Banu Hashim.Hashim was an extraordinary man. It was he who made the Quraysh merchants and merchant princes. He was the first man who instituted the two caravan journeys of Quraysh, summer and winter, and the first to provide thareed (broth) to the Arabs. But for him, the Arabs might have remained shepherds forever.
    Enlightened and benevolent Leadership / Siyaadat and generosity were only two out of many qualities which Muhammad, the future prophet, "inherited" from his fore-fathers. Hashim was married to a woman of Yathrib and from her he had a son – Abdul Muttalib. In due course, Abdul Muttalib was to succeed his father as the Chief / Syed of the clan of Hashim."
    and:
    "Hashim had a younger brother called Al-Muttalib, the son of Abd Manaf. For a time, he was Chief / Syed of the clan, and when he died, his nephew – Abdul Muttalib – the son of Hashim, Succeeded Him as the New Chief. Abdul Muttalib exhibited all the qualities which had made the names of his father and grandfather great and famous."
    Reference: The Decline and Fall of the Roman Empire by Edward Gibbon.
    Lets see who the daughters of Syed Abdul Muttalib, the Paternal Aunts of Prophet Mohammad (s) were married to. History tells us unanimously from all sources that the Prophet's (s) paternal aunts (daughters of Sayyid Abdul Muttalib) were six, the children of different mothers and here is the detail of their marriages:
    They were: Umaymah, Umm Hakim, Barrah, `Atikah, Safyyah and Arwa.
    1- Umaymah was the wife of Jahsh ibn Ri'ab al-Asadi.
    2- Umm Hakim - known as al-Bayda' (the fair one) - was the wife of Karir ibn Rabi'ah ibn Habib ibn `Abd Shams.
    3- Barrah was the wife of `Abdu 'l Asad ibn Hilal al-Makhzumi, for whom she bore Abu Salamah, who was the husband of Umm Salamah (before the Prophet married her).
    4- `Atikah was the wife of Abu Umayyah ibn al-Mughirah al-Makhzumi.
    5- Safiyyah was the wife of al-Harith ibn Harb ibn Umayyah. She then married al-`Awwam ibn Khuwaylid, for whom she bore az-Zubayr (a well-known Companion and second cousin of the Prophet).
    6- Arwa was the wife of `Umayr ibn `Abdi 'l= Uzza ibn Qusayy.
    Online Shia Reference: http://www.al-islam.org/beacons/7.htm
    Thus it is proven beyond doubt that none of the Pious Hashmite Daughters of Syed Abdul Muttalib al Hashimi a.s or the sisters of Syed Abdullah al Hashimi a.s (the father of Syed Mohammad Rasool Allah (s) ) were married to any Hashmite/Syed. Certainly these noble men knew better where to wed their daughters and noble sisters unlike these racist syed supremists of today.
    SYED ABUL TALIB A.S, THE SYED OF BANI HASHIM AFTER SYED ABDUL MUTALLIB A.S MARRIED HIS DAUGHTER UMM E HANI, THE SISTER OF SYED IMAM ALI IBN ABI TALIB A.S TO A NON SYED/HASHIMI MAN INSTEAD OF PROPHET MOHAMMAD (S)
    John Glubb the western historian writes about Syed Abu Talib a.s:
    Abu Talib was a man of great dignity and commanding presence. During his incumbency as the Leader/Syed of Banu Hashim he bore the titles of the "Lord/Syed of Quraysh," and "Chief/Syed of the Valley." Like other members of his tribe, he was also a merchant, and his caravans traveled to and from Syria and Yemen
    Reference: The Life and Times of Mohammed, 1970 by John Glubb
    Umm-Hani bint Abi Talib a.s, the sister of Imam Ali a.s was married to Hubairah bin Amr, a Non-Hashmite Man! Her real name is said to be Fakhta:
    Abu Taleb also had daughters, and one of these was already of marriageable age. Her name was Fakhitah, but later she was called Umm Hani, and it is by that name that she is always known. A great affection had grown up between her and her cousin Mohammad(pbuh&hf).
    Online Shia Reference from Iranian Government Website: http://www.irib.ir/Special/khordad/Hazrat-...html/bahira.htm
    Ibn Abbas narrated:
    "The Prophet asked Abu Talib for the hand of his daughter, Umm Hani´, in marriage in the Jahiliya. But Hubaira proposed to her and married her. The Prophet said, 'My uncle, you married Hubaira off and left me out!' He replied, 'My nephew, we have become related to you by marriage, and the dignified man rewards [or is the reward of] the dignified man.'....
    Then the Messenger of God proposed to her personally. She said, 'By God! If I loved you in the Jahiliya, so how much more in Islam! But I am a woman with children and I hate that they would hurt you.' The Messenger of God said, 'The best women who ride on horseback are the women of Quraish; they are tender to their little children, and take good care of their husband's possessions.' "
    References:
    1- Tabaqat ibn Sa'ad, 8:151-153;
    2- Usud al-ghaba, 5:624.
    Abu Salih, the guardian of Umm Hani´, narrated:
    "The Messenger of God proposed to Umm Hani´, Abu Talib's daughter, who said, 'O Messenger of God, I am the mother of orphans, and my children are young.' So when her children attained puberty, she offered herself to him, but he said, 'No, not now,' because God revealed to him: 'O Prophet, We have permitted you [to deal with] your wives to whom you have given their allotments, and anyone your right hand controls whom God has given you [as captives] and your paternal uncles' and aunts' daughters, and your maternal uncles' and aunts' daughters who have migrated along with you', (Sura al-Ahzab 33:50. Scholars are in disagreement concerning this verse as is mentioned in the story of Umm Shuraik) and she was not among those who migrated. Another said, 'She bore for Hubaira Ibn Abi Wahb, Ja`da, `Umar, Yusuf, and Hani´.' "
    Reference: Tabaqat ibn Sa'ad, 8:153ff.
    Now, If anyone even tries to dare that Umm e Hani was not a pious muslim or was not hashmite, they are going outside the pale of islamic history and aqaid! If the very daughter of the SYED UL ARAB, IMAM ALI a.s and the cousin of SYED AL ARAB WAL AJAM, Prophet Mohammad (s) and the daughter of the Guardian of the Prophet of Islam, Syed Abu Talib al Hashmi a.s could be married to a NON SYED and bear children from him then this is the most POWERFUL DALEEL for those who are still choosing to be racist, discriminatory and egotists with no islam but prehistoric takabur of jahaliyyah.
    MARTYR HASHMI SYED HAMZA IBN ABDUL MUTTALIB MARRIES HIS PIOUS DAUGHTER TO A NON HASHIMI / NON SYED AND REFUSED TO MARRY HER TO PROPHET MOHAMMAD (S)
    Umama Bint Hamza Ibn `Abd al-Muttalib was the daughter of the Hahshimi Syed Hamza ibn Abdul Muttalib, the Martyr Uncle of Prophet Mohammad.
    Ibn Abbas narrated: "The Messenger of God was constrained to [marry] Hamza's daughter, but he said that she was his step-sister [or sister by nursing] and that this kind of relationship is forbidden. So the Messenger of God married her off to Salama Ibn Salama and the Prophet used to say, 'Have you been rewarded by Salama?' "
    References:
    1- Tabaqat ibn Sa'ad, 8:160;
    2- Usud al-Ghaba, 5:399-400.
    IMAM HASAN IBN ABI TALIB A.S, THE THIRD IMAM OF SHIA OF AHLULBAYT A.S MARRIED HIS PIOUS DAUGHTER TO A NON SYED
    As shown previously as well:
    Sayyed Ibn Anba al Hassani (very prominent early descendant of Imam Hassan a.s), the most eminent shia geneologist writes in his masterpice book "Umdat al-talib fi ansab al Abi Talib" that Imam Hasan a.s married his daughter Umm Salama to him. Al Umari the famous Shia geneaologist however say it was his daughter Ruqayya....
    Shia Reference: Al Umdat al Talib Fi Ansaab al Abi Talib a.s by Syed Ibn Anba Al Hassani
    ZAYNAB BINT JAHASH THE HASHMITE COUSIN OF PROPHET MOHAMMAD (S) WAS MARRIED TO A FREED SLAVE. SHE WAS HERSELF BORN FROM A MARRIAGE BETWEEN A HASHMITE WOMAN AND A NON HASHMITE MAN
    The eighth wife of the Prophet was Zaynab daughter of JAHSH OF ASAD TRIBE. She was the daughter of Maymunah daughter of `Abdu'l-Muttalib, the Prophet's paternal aunt. She was the first of the Prophet's wives to die after him, during the caliphate of `Umar. Before marrying the Prophet, Zaynab was the wife of Zayd ibn al-Harithah. Zayd divorced her, and the story of Zayd and his wife Zaynab has been mentioned by Allah in the Qur'an.
    Online Shia Reference: http://www.al-islam.org/beacons/7.htm
    Zainab bint Jahsh bin Riyab was from Bani Asad bin Khuzaimah and was the Messenger’s paternal cousin. She was married to Zaid bin Haritha — who was then considered son of the Prophet (Peace be upon him) . However, Zaid divorced her. Allâh sent down some Qur’ânic verses with this respect:
    “So when Zaid had accomplished his desire from her (i.e., divorced her), We gave her to you in marriage.” [33:37]
    The Messenger of Allah (Peace be upon him) married her in Dhul-Qa‘dah, the fifth year of Al-Hijra.
    Zaynab and Umm e Kulthum bint Imam Ali a.s were not married to Fatimi Syeds
    Fatimi Syeds is a common word used for descendants of Syeda Fatima al Zahr a.s. For those people who insist without knowledge of history of islam that Syeds are only descendants of Imam Ali a.s and Syeda Fatima al Zahra a.s and that they cant marry outside the descendants of Fatima al Zahra a.s, we present the proof that two of the noble daughters of Imam Ali a.s were married to NON FATIMIS!
    Shia Scholar Syed Ali Asghar Rizvi writes:
    "Ali and Fatima Zahra also had two daughters – Zaynab and Umm Kulthoom. When they grew up, they were married to their cousins – the sons of Jaafer ibn Abi Talib, the Winged Martyr of Islam. Zaynab was married to Abdullah ibn Jaafer, and Umm Kulthoom was married to Muhammad ibn Jaafer.
    Hasan, Husain, Zaynab and Umm Kulthoom, all four children were pampered by their grandfather, Muhammad Mustafa, the Apostle of God; and the happiest days in the lives of all five of them were those which they spent"
    Shia Reference: "Restatement of the History of Islam and Muslims" by Sayyed Ali Asghar Rizwi in the chapter of Birth of Hasan and Husain a.s
    PROPHET MOHAMMAD (S) MARRIED SYEDA KHADIJA A.S THE NON HASHMITE INSTEAD OF MARRYING HIS OWN HASHMITE COUSINS. HADRAT KHADIJA WAS SYEDAH EVEN THOUGH SHE WAS NOT HASHIMITE!
    It is proven from both Shia and Sunni texts and also from western historians that Syeda Khadija a.s was called SYEDAH and "Malikat al Arab" (the QUEEN OF THE ARABS) even though she was not from Banu Hashim! The big surprise for the syed supremists should be the fact that the Prophet never married even a single woman while being married to Syeda Khadija a.s. Where was this Hashimi love and supremacy? We see the prophet was never racist nor taught this unislamic asabiyyah to anyone nor did he follow it himself!
    Shia Scholar Sayyed Ali Asghar Rizvi writes in his book:
    "Khadija, the daughter of Khuwaylid, was a resident of Makkah. She also belonged to the tribe of Quraysh. She was held in high esteem by the Makkans because of her exemplary character and her organizing ability. Just as the Makkans called Muhammad ‘Sadiq' and ‘Ameen,' they called Khadija Tahira, which means "the pure one." She was also known among the Arabs as the ‘Princess of the Merchants.' Whenever the caravans left Makkah or returned to Makkah, they noted that her cargo was larger in volume than the cargo of all other merchants of Makkah put together."
    Shia Reference: Restatement of the History of Islam and Muslims by Sayyed Ali Asghar Rizwi
    Her distinguishing merit (even though being non Hashmite) can be confirmed from the following hadith in Sahih al Bukhari:
    ÍÏËäÇ ÞÊíÈÉ Èä ÓÚíÏ: ÍÏËäÇ ãÍãÏ Èä ÝÖíá¡ Úä ÚãÇÑÉ¡ Úä ÃÈí ÒÑÚÉ¡ Úä ÃÈí åÑíÑÉ ÑÖí Çááå Úäå ÞÇá:
    ÃÊì ÌÈÑíá ÇáäÈí Õáì Çááå Úáíå æÓáã ÝÞÇá: íÇ ÑÓæá Çááå¡ åÐå ÎÏíÌÉ ÞÏ ÃÊÊ¡ ãÚåÇ ÅäÇÁ Ýíå ÅÏÇã Ãæ ØÚÇã Ãæ ÔÑÇÈ¡ ÝÅÐÇ åí ÃÊÊß ÝÇÞÑà ÚáíåÇ ÇáÓáÇã ãä ÑÈåÇ æãäí¡ æÈÔÑåÇ ÈÈíÊ Ýí ÇáÌäÉ ãä ÞÕÈ áÇ ÕÎÈ Ýíå æáÇ äÕÈ
    Online Reference: Hadith No.3536
    http://hadith.al-islam.com/Display/Display...=0&Rec=5737
    The word "Alayha Al Salam" is used also for Hadrat Khadija a.s the only wife of the prophet pbuh from whom the lineage of the Prophet pbuh continues till today. We learn that this title was granted to Hadrat Khadeeja a.s by Allah through Gibraeel a.s. For this see the following Hadith in Sahih al Bukhari in the "Kitab Fadail al Sahaba" in Subsection of "Tazweej al Nabi Khadeeja wa Fadluha":
    CONCLUSION:
    NONE OF THE FEMALES FROM THE DAUGHTERS OF SYED ABDUL MUTTALIB AND SISTERS OF SYED ABDULLAH THE FATHER OF PROPHET MOHAMMAD WERE MARRIED TO A HASHIMI SYED!
    Therefore pakistani and indians who insist that they are protecting or talking of rights of syedahs by letting them not marry non syed or speaking against such marriages or that they are gaining some extra respect by this process, need to know they are following not islam but a feudalistic hindu caste system which is prevalent in all indian and pakistani castes till today. Islam has no room for such nonsense and we have sufficiently proven this from Quran, Hadiths of Prophet, Hadiths of Ahlulbayt Imams, Seerah of Pious Awliyah / Members of Pious Syed Families and Ijma of Fatawe of Ulema from beginning of Islam till today. There is no need to cause more fitnah. I already mentioned in previous post, that Imam Hassan a.s married his pious daughter(s) to Non Syed as well. We will reveal even more! Insha'llah!
    There are many individuals (i would refrain from naming their group/maslak) who claim to be Shia and followers of 12 imams yet they speak the most filthy things about the finest personalities / scholars and saints of shia faith out of prejudice, jealousy or plain ignorance.
    On one hand they claim a syed to be an untouchable while on other hand they defile the hundreds and perhaps thousands of Syed who spent all their lives in hawzahs and circles of Irfan to become saintly scholars/mujtahids/fuqaha of their madhab to seminate the teachings of Islam as taught by the Holy Prophet (s) and Imams of Ahlulbayt a.s
    You go to their websites and forums and you will find they openly curse and speak in abominable abusive manner against the very large number of Syeds and scholars from the progeny of Prophet Mohammad (s). Yet they have the nerve to come to moderate people to teach them lesson about honor and status of a syed / descendant of prophet of Islam.
    Some of these individuals when asked, claim to be doing direct Taqleed of Imams a.s of Ahlulbayt a.s and misguide the masses by emotion rather then reason. They themselves resort to their own mawlanas/religous scholars yet they abuse our scholars/ayatollahs and mujtahids when we choose to resort to them! They mislead the masses by saying that mujtahids/scholars dont give fatwa by resorting to Ahlulbayt a.s or Hadith. Naoodoobillah, in other words they consider these noble people and their followers as people outside the faith of Islam or teachings of Ahlulbayt a.s. For these apologetic puritans and those who are misguided by them innocently, let me quote a complete chapter on "Asabiyyah" (racism/discrimination on basis of nasb, nationality, etc) by the late Imam Syed Ruhollah al Musavi al Khomeini (peace be upon him) to show how each point is taken / narrated directly from the nusoos of Islam by these pious saints/scholars/urafa. This topic is directly related to our discussion and will further strenghten our argument, inshallah.
    The following Hadith and its detailed analysis is the 8th Hadith extract from the invaluable book "Chehl Hadith (40 Hadith)" by Imam Khomeini r.a:
    Eighth Hadith: On `Asabiyyah
    <DIR>... Muhammad ibn Ya'qub (al-Kulayni), from `Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, who reports on the authority of Abu `Abd Allah (al-Imam al-Sadiq ) (A) that the Prophet (S) said: "Whosoever possesses in his heart 'asabiyyah (prejudice in any of its forms such as tribalism, racism, nationalism) even to the extent of a mustard seed, God will raise him on the Day of Resurrection with the (pagan) Beduins of the Jahiliyyah (the pre-Islamic era).' [1]
    </DIR>
    Exposition:
    Although now khardal is current in modern Persian for the mustard seed, the word for it in old Persian was espandan. It is said that the mustard seed has many medicinal uses and is also used for making candles. As to the word `asabiyyah it is the characteristic of the person who supports his kinsmen and relatives even for a wrong and unjust cause. `Usbah refers to paternal relatives, as they are more likely to be those among whom one is surrounded (`asaba: to wrap around) and those from whom one derives strength (`asaba means, also, to bind). `Asabiyyah and ta'assub in general give the sense of favouring and defending. So much for the lexical meaning.
    As to its nature, I believe that `asabiyyah is an inner psychic quality which is manifested in patronizing and defending one's kindred and those with whom one has some kind of affinity or relation, whether it be religious creed or ideology, or whether it be soil or home. The affinity may also be similarity of profession or the relationship of teacher and pupil, or something else. It is a moral vice and an abominable trait which itself begets many more moral and behavioural deviations and vices as well. In itself a condemnable quality, it may take the form of defence of truth or religion, but in reality it is not aimed to defend a just and truthful cause but for extending one's own influence or that of one's co-religionists and allies.
    As to the defence of truth, the efforts to disseminate it and to posit something which is true, are either not `asabiyyah, or, if they are, represent a commendable kind of it. The criterion lies in the distinct aims and purposes, and to the extent to which it involves selfish and diabolical ends or serves just and godly purposes. In other words, when a man supports his kinsmen and friends, if he does so purely for the sake of upholding justice and defeating injustice, this kind of `asabiyyah is commendable and praiseworthy; because supporting justice and truth is among the sublimest of human qualities, being one of the attributes of the prophets of God (A) and His awliya'. Its sign is that one should support the party which is on the side of truth and justice, even though it may consist of one's enemies. Such a person is a defender and lover of truth; he will be counted among the champions of human sublimity, a rightful citizen of the ideal human society, and a wholesome member of society whose presence exerts a reforming influence on the evils of the public. And if one's selfish and tribal instincts arouse him to defend and patronize the vices and wrongs of his kinsmen and associates, he is inflicted with the vice of `asabiyyah; he is a corrupt member of society, who corrupts it by confusing vice with virtue, and stands with the Beduins of the Jahiliyyah, who were a group of nomadic Arabs who inhabited the desert before the advent of Islam, in an era of prevalence of darkness and ignorance. This vice had taken hold of them to the highest degree, and among Arabs in general, who are guided by the light of guidance (through Islam) this vice is more than in any other nation. According to a tradition reported from Imam `Ali (A), God Almighty will punish six groups of people for six kinds of sins: He will punish the Arabs for `asabiyyah, the peasants for pride, the rulers for oppression, the jurisprudents for jealousy, the merchants for dishonesty, and the villagers for ignorance.
    The Evils of `asabiyyah:
    From traditions narrated from the Household of the Prophet (S) it may be inferred that the vice of `asabiyyah is one of the fatal sins, which results in an evil life in the Hereafter and drives man out from the precincts of faith, being one of the abominable traits of the Devil:
    <DIR>
    [in al-Kafi, through a chain of authentic narrators], it is reported from Abu `Abd Allah (al-Imam al-Sadiq (A) that the Prophet (S) said: "The one who exerts `asabiyyah or the one on whose behalf it is exerted, the tie of faith is taken off his neck." [2]
    </DIR> <DIR></DIR>
    That is, such a man is deprived of faith and abandoned. As to the person in whose interest `asabiyyah is exerted, perhaps he is also included in the hadith due to his compliance to the behaviour of the one exerting `asabiyyah and hence made to share his lot jointly. And it is stated in hadith that whosoever approves of the action of a certain group is counted amongst it. However, if he does not approve of it and detests it, this tradition would not apply to him.
    And:
    <DIR>
    Al-'Imam al-Sadiq (A) is reported to have said: "Whosoever practises `asabiyyah (against someone), God shall wrap around him (`asabahu) a fold (`isabah) of Fire." [3]
    </DIR> <DIR></DIR>
    <DIR>
    Al-'Imam 'Ali ibn al-Husayn (A) is reported to have said: No hamiyyah shall ever enter Paradise, except the hamiyyah of Hamzah ibn `Abd al-Muttalib, which was (expressed) at the time when he became a Muslim on account of his anger in support of the Prophet (S)." [4]
    </DIR> <DIR></DIR>
    The episode of Hamzah's conversion to Islam has been reported variously, and is not relevant to our discussion. In any case, it is obvious that faith-which is the invisible holy gift of God to His special servants, the sincere devotees of His Court, and the champions of His love-is contrary to a quality that disregards truth and reality and tramples truthfulness and uprightness under its feet. Of course, if the mirror of the heart be covered with the dust of self-love and the love of the kindred and improper and blind `asabiyyah, the light of faith will not shine in it; it will not be fit to be the hidden abode of the Most High. The person whose heart has been the mirror for the light of faith and gnosis, the one whose neck has been tied in the firm and unbreakable rope of faith, the one who is the hostage of reality and Divine knowledge, the one who remains wedded to the religious precepts and confined to rational principles and laws, the one who derives all his impulses from reason and Divine Law-no force of customs, ways, or familiar things can cause him to quiver or deviate from the right path. One can profess Islam and claim iman only when he is submissive to truth and humble in front of it, and when he deems his own aims and purposes, no matter however great they may be, as trivial and transitory, before the aims and purposes of his Lord and Provider; he annihilates his own will in the Will of his real Lord. Of necessity, such a person will be free from all traces of ignorant `asabiyyah; his face will be turned towards reality, and thick curtains of ignorance and `asabiyyah would not obstruct his vision. When called to administer justice and utter the word of truth, he puts a firm foot on the head of all associations and ties, sacrificing all ties of kinship and customary affinities at the altar of the aims and objectives of his Lord. If there is a clash between the Islamic `asabiyyah and the `asabiyyah of the Jahiliyyah, he gives precedence to his Islamic `asabiyyah and his `asabiyyah for truth. An enlightened human being knows that all the `asabiyyahs and all associations and relationships are merely transitory accidents and are perishable. The only relationship that is permanent and lasting and the only `asabiyyah that is true, is the relationship between the Creator and the created being, and is essential and unbreakable; it is firmer, higher, and prior to all the ties of lineage and alliance.
    A Prophetic Tradition:
    The Prophet of God (S) is reported to have said:
    All the ties of lineage and affinity will be broken on the Day of Resurrection except the ties of my lineage and affinity.
    It is obvious that the ties of lineage and affinity of that holy personage are spiritual and lasting, and free from all pre-Islamic biases and `asabiyyahs. In fact the spiritual ties of lineage will be more vivid in that world and its merits more conspicuous. On the other hand, the physical and terrestrial relationships that are rooted in human habits and customs are very weak and fragile and are broken easily. None of them have any worth and value whatsoever in the next world, except those relationships that are established according to the Divine celestial system and under the auspices of the precepts of the Law and dictates of reason: only they are unbreakable and unseverable.
    The Otherworldly Form of `asabiyyah:
    It was mentioned in some of the ahadith discussed previously that the criteria of the otherworldly forms, which human traits will acquire in the Barzakh and on the Day of Resurrection, are the habits and qualities and their strength. That world is the domain of the dominance of the spirit and the subservience of the body. It is possible that men should be raised in the forms of animals or satans. The present tradition which we are expounding, and which maintains that `the person who possesses in his heart `asabiyyah even to the extent of a mustard seed, God Almighty will resurrect him on the Day of Judgement with the Beduins of the pre-Islamic era', may also refer to the above-mentioned point. The man possessing this vice, after being transferred to the other world may behold himself as one of the pre Islamic heathen Beduins, who neither had faith in God Almighty nor believed in prophets and prophethood. Whatever the inner and outer form of that tribe had been, he will find himself when resurrected as one of them. Perhaps he will himself not understand as to why such a thing would happen to him, while in the world he professed the true religion of God and claimed to be an adherent of the faith of the Holy Prophet (S). It is mentioned in a tradition that the inhabitants of Hell will not be able to remember the name of the Prophet (S), and, as such, would not be able to introduce themselves as his followers, unless God Almighty resolves on their deliverance. And since, according to some of the traditions, the trait of `asabiyyah is one of the attributes of Satan, may be the heathen Beduins of the pre-Islamic era, as well as the individuals possessing the primitive habit of `asabiyyah would be resurrected in the form of Satan:
    <DIR>
    (According to a reliable hadith of al-Kafi), Abu `Abd Allah (al-'Imam al Sadiq) (A) is reported to have said: "Verily, the angels counted Satan as one of themselves, and it was in the knowledge of God that he was not of them; then he spoke out whatever was inside him, out of hamiyyah and anger, and said (to God): 'Thou createdst me of fire, and him (Adam) Thou didst create of clay." [5]
    </DIR> <DIR></DIR>
    Thus my dear, you should know that this vice belongs to Satan and is a fallacy inspired in you by that accursed being based on false analogical inference. He committed the mistake because of the dense veils of `asabiyyah. This veil conceals all realities from the sight, or rather shows all one's vices as virtues and the virtues of others as vices. And it is obvious as to where the deeds of the person who beholds things in a contrary perspective would lead him. Besides being itself a source of human ruin and doom, it gives rise to a number of moral, spiritual and behavioural villainies, the description of which would be cumbersome. As such, a wise person, who understands these villainies as the products of this vice and confirms the testimony of the truthful Holy Prophet (S)-whose truthfulness has been confirmed by God-and the Members of his Household (A), who all state that this trait leads man to destruction and makes him an inhabitant of the Fire, should seriously consider about curing himself, and if, God forbid, there is the slightest speck of this vice in his heart, equal to the size of a mustard seed, he should purge it, so that he may be thoroughly purified before leaving this world and being transferred to the next. He should be free from this vice at the hour of his death, so as to put his feet into the other world with a pure soul. He should keep in his mind that he has fiery little time and very limited opportunity; for he does not know as to when he will have to depart from this world.
    A Colloquy With the Self:
    O my vicious self! Perhaps your death may approach while you are still busy in writing these pages, and transfer you with all your moral vices to the next world from where there is no return. And O you dear reader of these pages, draw a lesson from the life of this writer who may be today under the ground and in the other world, a victim of his ugly acts and wicked behaviour. As long as he was given opportunity, he spent the precious days of his life in vain pursuit of lusts and desires and squandered that gift of God with vain profligacy. Yet you must be careful as you too shall be in a condition similar to his, and you don't know when. Perhaps as you are reading these pages, the opportunity may slip if you go on procrastinating. O brother! Do not put off these matters; they are not to be postponed. Remember, how many hail and hearty people have suddenly been snatched away by the claws of death, and we have no knowledge about what awaited them in the Hereafter.
    Therefore, do not let the chance slip and consider every second as precious; for the matter matters a lot and the journey is a perilous one. If you lose the opportunity of doing something in this world, which is the field whose harvest is the Hereafter, you will not be able to do anything any more and you will not be able to straighten your crookedness. There will be nothing left except regret, perplexity, chastisement, and degradation. The men of God were never at ease even for a little while; they were never oblivious of the perilous and hazardous journey ahead. The condition of the fourth Imam 'Ali ibn al-Husayn (A) was amazing. The laments of Amir al-Mu'minin Imam `Ali (A) are stunning. What is the matter with us that we are so negligent? Who has given us assurance except the Devil, who makes us put off our actions for tomorrow and wants to bulge the number of his followers and companions by making us share his attributes? Doesn't he, in this way, want to include us in his company so that we may be resurrected in his retinue? The accursed creature always diminishes the importance and seriousness of the matters of the Hereafter in our eyes, and makes us oblivious of the remembrance of God and obedience to His commands by means of the promises of His mercy and the intercession of the intercessors. But, alas, such temptations have no truth and belong to the deceitful paraphernalia of the snares of that accursed creature. Of course, even at present, you are immersed in the mercy and compassion of God, rejoicing in the gifts of sound health and well-being, life and safety, guidance and reason, opportunity and directions for the reformation of the soul and other such myriad favours. Yet you are not drawing benefit from these favours in this world by complacently following the Devil. Beware if you fail to draw any benefit from God's mercy in this world, in the next world also you will not be able to benefit from the infinite mercy of God and the intercession of the intercessors. The guidance provided by them is this-worldly reflection of the intercession of the intercessors in the next world and the otherworldly reflection of the guidance provided by them here is intercession. But if you cannot benefit from the guidance, remember that you will not be able to receive the benefit of intercession either; it depends on the guidance you utilize here. The intercession of the Holy Prophet (S) is general and universal; however, like the blessings of God, the receiver must have capacity to receive it. If, God forbid, Satan robs you of the faculty of faith, you will be incapable and unworthy of receiving Divine mercy and the intercession of the intercessors. Yes, God's bounties in the two worlds are plenty and His mercy unlimited; but if you really seek His mercy, then why do you neglect His unceasing bounties in this world that are like seeds of His favours in the other? All the prophets of God and the awliya' have invited you to the Divine feast, yet you turn away and you do not accept it on account of the evil insinuations of the Devil. You sacrificed the muhkamat (the firm verses) of the Book of God, the mutawatirat of the prophets and awliya', the compelling rational arguments of the wise, and the definite proofs of the hukama' for the fiendish fantasies and fancies of your own. Woe to you and me for our state of neglectfulness, blindness, deafness, and ignorance.
    On the `asabiyyahs of the Intellectuals:
    One of the types of `asabiyyahs is stubbornness in intellectual matters and the habit of supporting the statements and ideas of one's own or that of one's teacher or spiritual master not for the sake of defending truth and refuting falsehood. It is obvious that such a kind of `asabiyyah is worse and more improper in some ways than other types of `asabiyyah. This, because a scholar and an intellectual ought to be an instructor of mankind, scholarship being a branch of the tree of prophethood and wilayah itself. He should be aware of the evil effects and bad consequences of moral vices. If, God forbid, he himself possesses the vice of `asabiyyah and attaches to himself the mean attributes of Satan, he will have scarcely anything to offer in self-defence and will be taken to task severely. The person who poses himself as a guiding beacon of light, a source of enlightenment in the assembly of mankind, as a guide to the path of felicity, and as one who is charged with the duty of guiding men on the path of Hereafter, if, God forbid, he does not remain faithful to his words and his inner being contradicts his outward appearance, he will be grouped with the hypocrites and the pretentious. He will be branded as an evil scholar, a man of knowledge devoid of good deeds, whose retribution is a painful chastisement, as described by God Almighty in the Holy Quran:
    ... Wretched is the likeness of those who deny the revelations of Allah. And Allah guideth not wrongdoing folk. (62:5)
    Hence it is essential for scholars to retain their integrity and to keep themselves free from such vices, so that having corrected themselves they may be able to reform their society through a truly effective preaching and exhortations that can penetrate the hearts and minds. The corruption of a scholar can lead to the corruption of a nation. And it is obvious that the vice which generates multiple vices and the transgression which begets other transgressions is worse and greater than an isolated, non-contagious vice in the eyes of the Almighty.
    Another hideous aspect of this vice in intellectuals is the atrocity done to knowledge itself; as this `asabiyyah on the part of an intellectual amounts to the abuse of knowledge and disrespect to it. The one who is entrusted with this valuable trust and enrobed in its precious robes, it is his duty to preserve its sanctity and deliver it safely to its owner. And if one is guilty of the `asabiyyah of pagan Beduins with regard to it, he is of course guilty of the sin of breach of trust, an injustice and a major sin and offense. The other ugly side of this vice is the wrong done to the other side. Because, the other side that participates in intellectual discourses also comprises of scholars. He too enjoys a sanctity which it is obligatory to observe and to safeguard his honour. Insulting him will be synonymous with violating Divine sanctities, and it is a great sin. Sometimes, senseless `asabiyyahs make one insult scholars. I seek refuge in God from this major offense.
    Yet another aspect of `asabiyyah relates to the person in whose favour `asabiyyah is exercised, who may be one's instructor and tutor. He may be forced to disown his pupil, because all the great masters and saints-karram Allah wujuhahum are naturally attracted towards truth and justice and are abhorrent to untruth and injustice. They detest him who violates justice and gives currency to falsehood through his acts of `asabiyyah. Of course, the harms of spiritual disownment are greater than the harms of parental disownment, for spiritual fatherhood is above physical parenthood. Thus it is incumbent upon scholars-may God increase their station and honour-to protect themselves from all moral and behavioural vices, to adorn themselves with the ornaments of good deeds and moral virtues, and not to be unmindful of the duties of the holy office which the Most High has bestowed on them, the failure to do which may bring ruin whose extent is not known to any one except God Almighty alone. Wassalam.
    [1]. Al-Kulayni, Usul al-Kafi (Intisharat `Ilmiyyah Islamiyyah, Tehran), vol. III (Arabic text with Persian translation by Sayyid Jawad Mustafawi), p. 419.
    [2]. Ibid.
    [3]. Ibid., p. 420.
    [4]. Ibid.
    [5]. Ibid.
    (Note: Ibid means "same as previous reference)
    -
  7. Like
    Member1 got a reaction from 133ali in Syed And Non Syed Marriage   
    well argued
  8. Like
    Member1 reacted to haideriam in Why Do Shias Whear The Kara?   
    (bismillah)
    (salam)
    in memory of imam ali zain ul abedeen (as) being tied with chains
    (wasalam)
  9. Like
    Member1 reacted to Abu Hadi in Don't become the next victim of e-stalking   
    I am begging all, especially the sisters, PLEASE, PLEASE, use common sense on SC.
    You might think you are anonymous and noone can find out who you are and where you live, but believe me they can, with a little effort and some knowledge which I'm not going to disclose here because I don't want to make it easier for the few scumbags who visit this site.
    Most people on SC are who they say they are, but a few are not. We (mods) try our best to find them out and kick them off but we are not naive enough to believe we catch all of them. So here are some rules of thumb to keep you safe here, and other websites you might post on.
    #1. Especially younger sisters, don't make avatars or start topics that will draw attention to the fact that you are young and pretty.
    Don't use names like , 'Shia Princess' or 'Toocute', etc. You might think this is cool, but it is more than likely to draw the attention of e-stalkers, and believe me, you don't want their attention. Don't start topics like, "Two guys like me and I can't choose between them", etc. Use common sense. Don't draw attention to yourself from the general public. This is against the rules of hijab anyway and your parents probably wouldn't be happy about it either. If you have legitimate issue that you need to talk about (personal issues that may draw attention to yourself), pm one of the sisters who are mods or better yet, talk to your parents or relatives or someone in the community you can trust. SC is not the appropriate place for this.
    #2, Especially sisters, do not, under any circumstances post pictures of yourself, even on the personal photo. I know most of you don't do this and this one should be obvious. Also, don't send pictures of yourself to people thru chat that you would not want your grandfather to see. This sounds a little harsh but it will keep you safe.
    #3 Don't post personal, private issues. If you have done something haram, or that you may think is haram, SC is not the place to disclose it. There have been several cases in the community where I live of sisters posting details of their personal life online, someone getting those details figuring out who this was, then using it to blackmail her, in other words, unless you do this and this and this, I will tell everyone that you did this and that. You don't want your reputation destroyed. This is not a joke, it has happened and is happening. If you want advice on personal issues, go to your parents first, and if they are not willing or cannot help you, then go to relatives or a alim or trusted persons in the community where you live. If none of those people are availible to you, then pm a sister (moderator).
    We all would like to believe that we live in a world where bad people don't exist. Unfortunately, we don't live in that kind of a world. You can protect yourself by using common sense and especially 'Think, Think, and then post'. salams,
    If anyone has anymore advice that I missed, please post.
    The same ^ goes for Facebook and Myspace.
  10. Like
    Member1 reacted to fyst in Syed And Non Syed Marriage   
    How do you know they didn't? Some Hindu god appeared in your dreams and told you? :lol:
  11. Like
    Member1 reacted to fyst in Syed And Non Syed Marriage   
    And that's the point! He doesn't have a choice. Because Islam isn't the name given to the racist preferences of weed-smoking punjabi malangs. Islam is the way of life of Prophet Muhammad (pbuh&hp) and his Ahlulbayt. So since they have not declared the marriage of a syeda with a ghayr-syed haram, no Islamic scholar has the right to do so either.
    Nope. No daughters, and sister is already married.
    I would have had no problem if my sister wanted to marry a non-syed black person. It's better for syeda females to marry pious non-syed africans, than it is for them to marry syeds with Hindu beliefs.
  12. Like
    Member1 reacted to fyst in Syed And Non Syed Marriage   
    Respect for sadaat is an issue of aqeedah, but permissibility of marriage is completely a fiqhi issue.
    That is NOT the basis of this permissibility. The basis of permissibility is that this act should not be haram. Since there is NO indication that syeda marrying a syed is haram (in fact, our Prophet (pbuh&hp) himself married a syeda to a non-syed), this act becomes permissible.
    In other words, permissibility does not require a reason. Impermissibility does.
    Prophet Muhammad (pbuh) did. Read up the commentary of verse 33:36. The prophet himself got his cousin Zaynab bint Jahsh married to a non-hashmi male.
    read this post for more details:
    http://www.shiachat.com/forum/index.php?s=...t&p=1093795
    Yes, it has. Just like the imam of a jama'at can be a non-syed, while those following him may be syeds. There is no restriction against the hakim of a syed being a non-syed.
    I don't know who fed you such unislamic ideas, but I suggest that if you really respect sadaat, then you follow the teachings of the Ahlulbayt. The Ahlulbayt did not discriminate between sadaat and ghayr sadaat, and allowed the marriage of syed females with ghary syed males. So you should agree with their stance as well.
    There is a shift in view when it comes to the sadaat because keeping the same view for them as with khaak-e-karbala is qiyas, and thus it would be sheer ignorance to do so.
    Do you not know that khaak is intrinsically pure (tahir/paak), but blood is a najisul-ayn? Even the blood of sadaat. If you are trying to attribute intrinsic purity to sadaat like that which is attributed to khaak, then why don't you ask the female sadaat to not wash themselves after menstruation? Or try praying with the blood of sadaat on your clothes?
    Even if you touch a dead syed (who hasn't died as a shaheed), ghusl becomes WAJIB on you. If syeds were paak like khaak-e-karbala, then why would you have to do ghusl after touching a dead syed. But a shaheed is paak, regardless of whether he is sadaat or ghayr sadaat. And this is why khaak-e-karbala is valued so highly. It is because it has the paak blood of shaheeds! Not because it has the blood of sadaat.
    So I again suggest that you do not do qiyaas in matters of Islam, and that you obtain Islamic knowledge from credible sources before preaching it to others.
  13. Like
    Member1 reacted to leila_11 in Is it okay, to du'a to get married to someone ...   
    Labbaik what about if one has not found their soulmates??? whose parents should they go and get hold off?? I think u need to get a life DUDE and not BELOVED!!!
    Who are you to restrict what one can ask Allah swt via ziyarate ashura???
    You have no right whatsoever.. to put a line over what wishes one can ask Allah swt via ziyarate ashura.
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