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In the Name of God بسم الله


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Everything posted by Sumerian

  1. Political Islamism, even from the side of Sunnism, tends to partner up with international leftist "liberation" movements. This is why you see the sound relationship between Muslim Brotherhood or even Hamas with leftist politicians even in the West.
  2. Not surprised for Iraq and other Arab countries, the food we eat consists of tons of sugar and carbs.
  3. Okay bro. Tell me which hadiths you read which led you to your views, and I'll wait.
  4. Which ever way you spin it, the mainstream orthodox sects of Islam do not accept the progressive values of the Left. Maybe you believe in a more "modernist" interpretation of Islam, and that's okay, that's your personal opinion.
  5. It is a good deed, but some scholars of Shi'i Fiqh ruled that not every slave can be freed, as some said Islam is a condition for freedom. Not sure about Sunni Fiqh, but the status of the son of fornicator being disallowed from certain things is clear in Shi'i hadiths.
  6. Lol, thank you for your wise words These teachings are based on the Qur'an and the hadiths, and so if you want to follow a modernist approach to Islam, you will need to advocate for a lot of "change" in how rulings are derived.
  7. There is no proof that Islam ever viewed slavery as a negative thing, nor that it sought to abolish it. At best it sort to reform it. Piety does matter more than class, but class maintains a position among the Shari'ah, and that's why it will remain in Muslim society. When we are judged by our Creator, money and class will not matter, but as we are in the dunya, we have to accept they are what they are. On a legal level - atleast according to Shi'a - Hashimis are not the same as those who aren't. The poor among the Hashimis is entitled to khums money, and they are not allowed to acc
  8. Never heard of a meninist before. But this is the form of Islam that is advocated by several Islamic schools since the beginning of Islamic scholarship. This is not "culture", this is how Islam has been for centuries based on the Muslims understanding of Qur'an and hadith. Now if you argue for a new version of Islam, that's up to you. Most people on this forum are followers of orthodox teachings.
  9. My understanding is it is someone who wants to reform the traditionalist Judeo-Christian capitalist system that existed in Western society.
  10. I'm not calling it "progress", I'm not taking the literal definition of the word. The progressives describe their values as progressive, and I'm using their own terms.
  11. Neoliberal or communist, both versions go against Islamic teachings.
  12. People tend to forget that their version of Islam isn't some sort of revolutionary social justice movement of the same type that arose in the 20th Century, with all those liberation movements and what not. Islamic society at its core is a classist society. Freemen and slaves aren't the same. Muslims and non-Muslims aren't the same. Those born from pure birth aren't the same as those born out of wedlock. There is differences between Hashimis (sayeds) and non-Hashimis. There is even a difference between those from noble lineage and those who aren't on a social level. Rich and those who aren
  13. Feminism is a movement that advocates the political and social equality of women. You can call yourself a feminist, but that definition goes right against everything Islam teaches.
  14. Advocating justice is very different from advocating progressive values and viewpoints. Pretty much every organised feminist march in this day and age holds views contrary to Islam.
  15. In my generation of Muslims, especially those who are active on social media, attend universities and college and pay attention politically, there is a "woke" wave, wherein Muslims will champion cultural and economic leftist ideals. That's okay, anyone can believe what they want. My main issue is when Islam is used as a "progressive" tool, and Muslims are lumped in with the other "oppressed classes and minorities". You would see some hijabis march in feminist marches that advocate "women's liberation", attending the march on the basis of their Muslim identity. This is just
  16. This narration is used in Fiqh discussions on the impermissibility (or the makruhness) of such actions when it comes to grieving one's own family members. Some of these actions even require a kaffarah when one performs them in grief. This narration is only used to give context and meaning to what the meaning of jaza, and if latom were to fall under jaza, then it would fall under the hadith that encourages it for none but Husayn (عليه السلام), as it says it is makruh for other than him.
  17. Never even brought that up or spoke about it, I'm focusing on latom. Imitating the dress of fasiqs has been said to be haram, and pink flashy shorts does seem to be, atleast where I'm from, to show that one is gay. Either way this isn't my conversation, my personal belief is that there is limits to muwasaat and it is based on whether something does cause a negative image to the madhab, which is the opinion of even scholars who allowed things like tatbir but based on that condition.
  18. First of all, if latom were proven to fall under jaza, this conversation would be over, as it becomes clear it is something the Imams recommend, and unlike other hadiths it does not mention merely mourning or crying, as you said it is something more intense. This is the hadith Sayyed Ammar was talking about; أشدّ الجزع: الصراخ بالويل والعويل، ولطم الوجه والصدر This is in al-Kafi, although I haven't checked its reliability. The narration in Al-Tahdheeb in itself encourages face-slapping, and affirms the act of the Fatimiyaat, here: وقد شققن الجيوب، ولطمن الخدود - الفاط
  19. Your attempt at analogy is extremely laughable. Being shirtless and wearing pink shorts is something clearly the shari'ah has nahi for (despises), and may even be haram, because this is how fasiqs dress. Secondly, when did I say there is no limits? I am merely talking about latom, and its likes, no one brought up the more "extreme", as you would say, forms of grieving. Pathetic attempt at changing the conversation.
  20. One of the proofs for latom is this hadith: كلُّ الجزع والبكاء مكروهٌ سوى الجزع والبكاء على الحسين This hadith has been narrated reliably, and it states that all jaza and crying is makruh, except upon Al-Husayn (عليه السلام). Jaza is commonly translated to "intense" or "excessive" grief, and so scholars would say latom falls under this category, and in one hadith by Imam Al-Baqir (عليه السلام) he explicitly mentions latom as an example of jaza. Other proofs for latom that are used are based on hadiths are that the Fatimiyaat were beating themselves over Al-Husayn (عليه السل
  21. alaykum al salam. The group of scholars whom deemed it mustahab to fast the full day, either with the condition of grief, and those without that condition are: Al-Saduq, Al-Tusi, Al-Khwansari, Al-Mufid, Muhaqiq Al-Hilli, Allamah Al-Hilli, Al-Najafi, Al-Sabzawari, Al-Khoei, and others. Source: https://www.valiasr-aj.com/persian/mobile_shownews.php?idnews=6288 (The source provides the names of the books wherein they described their views) These are not a small bunch and certainly not small names. As for Sayyed Al-Khoei, he made his opinion clear in response to Sayye
  22. Some of them were bought from international slave markets, as it was allowed for Muslims to buy slaves from pagans or non-Muslims (like the Romans).
  23. I am not selectively presenting information, it is a fact that many of our scholars said fasting is mustahab, to which Sayyed Al-Khoei is one of them. An English translation of his Farsi book does not suffice for me when the hard Arabic copy of his most important books, Minhaj Al-Saliheen and Urwat Al-Wuthqa, say the opposite. I would advise you my dear friend and brother to not accuse people of selectively presenting information, and perhaps study the books of Sayyed Al-Khoei and his views, wholistically. A further point is, it is not only Sayyed Al-Khoei with the opinion of i
  24. After reviewing what Sayyed Al-Khoei said on this topic, his argument was as follows: - the narrations which forbid fasting are weak with the exception of one hadith, which does not explicitly mention it is haram, it merely states that "fasting on Ashura was before Shahr Ramadhan, so after fasting on Shahr Ramadhan came about, fasting on Ashura was left". - he says this is not strong on nahi (forbidding) of fasting, and when compared to the hadiths that recommend fasting, they are stronger and more authentic. - he then says that it is obviously haram to fast on Ashura if it is w
  25. People from our side tend to be quick to say this is an innovation and what not, although this is very much up in the air and is debated among the scholars. I made a post about this long ago, regarding the differing views on scholars historically on this topic. Basically some of the views our ulama concluded: - mustahab (with no conditions attached) - mustahab to fast with the intention of grief - makrouh Now, some who said it was makrouh also said it would be mustahab to abstain from drinking until Asr time. My view: follow your aalim and see what he says.
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