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In the Name of God بسم الله


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Blog Comments posted by Sumerian

  1. 21 minutes ago, Miss Wonderful said:

    Susu, and then I say allahu akbar three times right ?

    You dont have to sister, once you say the tasleem, your salat is over.

    The three takbeers are mustahab after salat actions. When you do them, you're doing them after you already finished.

    Once you finish tasleem, you are finished. You can get up if you want.

  2. 7 minutes ago, Miss Wonderful said:

    Maybe I do but I call it something differently.  How does the tasleem go?

    Do you say the following after you rise from the final sajdah;

    Asalamu 3alayka ayuhal Nabiyu wa rahmatulahi wa barakatuh, al-salamu 3alayna wa 3ala 3ibad illahi al-saliheen, al-salamu 3alaykum wa rahamtu Allahi wa barakatuh.

  3. Although we a narration in Al-Kafi which speaks against having buildings higher than the Ka'aba (if I remember correctly) - do we have any narrations, like the Sunni one above, which talks about these buildings in an end times context?

    Also, is it true that the Imam (as) when he returns will destroy the Masjid Al-Haram and return it to the way it was before? Does that have something to do with the buildings we see today?

  4. Quote

     [al-Kafi] Abu Ja'farعليه السلام  said: When the people did what they did - when they gave allegiance to Abu Bakr, nothing prevented the commander of the faithful عليه السلام from calling to himself (i.e. gather support to rival them publicly) except his fear for the people - that they would apostate from Islam, and begin worshiping the idols anew, and reject witnessing that there is no God but Allah, and that Muhammad is his messenger; and it was more beloved to him to acquiesce to what they had done rather than them apostatizing from the whole of Islam. Verily, those who clambered upon this (opposing Ali for rulership) have been destroyed. As for the one who did not contribute anything to that (opposing Ali for rulership) and entered into what the people entered into without knowledge (about his status) nor enmity towards him then this act of his does not make him a disbeliever, and it does not remove him from Islam, and this is why Ali kept quiet about his matter (status), and gave allegiance while displeased, when he could not find any supporters.

    Al-Salamu Alaykum brother @Islamic Salvation. I have a question, this explains why Imam Ali (AS) chose not to rise, but how does that fit in with Imam Al-Husayn's (AS) revolution against Yazid Al-Khabeeth (LA)? Does this mean the people were already murtadeen when Yazid (LA) became the [false] Khalifa?

  5. 5 hours ago, Qa'im said:

    There's no doubt that this ideology is on the rise globally, including the Muslim world. Many self-proclaimed feminists in Lebanon, Turkey, Iran, UAE, Egypt, etc., and even those that aren't feminists are still influenced by Western pop culture and education, where feminism is pervasive.

    like what Baradar said, I was referring to Muslim women globally and I meant feminist activists.

  6. 8 hours ago, YAli said:

    @E.L King can you tell me why Imam Ali a.s. Got involved in those offensive wars? It's very common for Shia scholars and speakers that I've heard to say that Imam Ali a.s. didn't participate in these wars, and was only a judge, or took care of administrative side of things. Thanks.

    He wasn't actually fighting, Shaykh Al-Korani makes the case that however he was organising the Muslims' Army

  7. First of all there is proof that Imam Ali helped with those expanisions, namely the conquest of Persia. Shaykh Al-Korani has talked about this.

    Secondly, in our Fiqh there is something called offensive Jihad. Whether that is the exclusive right of the infallible Imam or another person can call it is a different issue, the point is not every war in Islam is defensive. Some are expansionist and offensive. 

    Sayyed Subah Shubbar nails it:


  8. 1 hour ago, Qa'im said:

    A brother sent me this blog article from bhooka bhariyya about the Imams recommending white women for marriage:


    A few points about the translation. Firstly, as we know, abyad in classical Arabic usage is not the same as "white" today.

    He translated سمراء  as "white and rosy", when samra' literally means "tanned".

    He translated الأوراك as "large round [well shaped] hips and buttocks", but it simply means "wide hips", and that is because many women would die in childbirth in those days.

    He translated مربوعة  as "big and round [well shaped] buttocks", but its meaning is closer to "curvy" (body type).

    As for the hadith about marrying blue-eyed women, this is because the Arabs viewed blue-eyed women negatively. It was an insult to call someone a "son of a blue-eyed woman", and so the Prophet said "marry the blue-eyed woman, for in her is faith."

    There are plenty of hadith about marrying wheat-coloured women as well which were not shared in this article, and so the bias of the author must be noted.

    These translations are unprofessional, inaccurate, and can also be damaging to the faith of dark skinned women.

    Bhooka took his translations of this I believe:
    (1) أي يضرب لونها إلى الحمرة. (الفيروزآبادي).
    (2) واسعة العين. (الفيروزآبادي).
    (3) عظيمة كبيرة الأليتين. (الفيروزآبادي).
    (4) متوسطة قامتها. (الفيروزآبادي). 

    العيناء: الواسعة العين مع سوادها، والعجزاء: العظيمة العجز والأليتين، والمربوعة: من لم تكن طويلة ولا قصيرة
    توضيح : العيناء هي واسعة العين , والعجزاء هي عظيمة العجز, والمربوعة هي المتوسطة الطول
     عيناء: العظيم سواد عينها في سعة، عجزاء:
    العظيمة العجز، مربوعة: بين الطويلة والقصيرة. (في) 

    (4)  - (5) امرأة عيناء حسنة العينين واسعتهما - امرأة عجزاء أي ذات عجز - عظمت عجزها - مجمع.
    (6) المربوعة: المتوسطة وهي ما بين الطويلة والقصيرة 


  9. 4 hours ago, Gaius I. Caesar said:

    They never were white chicks, Qaim is right, the whiteness is used in context of purity. At least that was the impression I got from reading about the Houris. Anybody who made this into a race issue, shame on you. Maybe your Houri will be white but don't argue about things that you cannot definitively prove.


    Yeah shame on Shaykh Makarem Al-Shirazi.... according to you.

  10. 9 minutes ago, Qa'im said:


    As I have noted earlier, abyad according to the dictionary definitions I have provided is not the same as the 20th century understanding of "white" (i.e. Caucasian people). The reference above does indeed say that their skin would be abyad, but that is probably a reference to the clarity of her skin, purity in youth, and lack of blemishes, discolouration, bumps, wrinkles, and burns. Al-Dhahabi's reference even says "white" means "tawny" (bronze), which is a more Mediterranean complexion. A "hooriya" literally means "a contrasting one", and an abyad person in classical Arabic is someone with fair skin and dark hair. White faces in the Hereafter refers to noor. Pale skin in Arabic is actually musfar and not mubyad.

    Either way, the Hereafter is not something you can imagine. You should probably ask yourself what makes you hung up on the colour of the hooriya. I don't see anyone arguing over what kind of wine Paradise would have, but I have angered multiple people over this blog (usually young South Asian and Arab men/boys), which just exposes our community's undue obsession with whiteness. I have seen Muslim girls rejected by their inlaws because of their dark colour, called the N-word, and light-skinned Muslims treated like royalty. I've seen western women treated like war booty. I am very light skinned myself, and I'm given a pedestal in some communities. A very famous speaker whom I will not name brags about his temporary marriages with European women, saying that it was "the Sunna of Imam al-`Askari" (even though Narjis was probably not European). It's really hard to deny that this is a big problem.

    Thanks bro. 

  11. 8 minutes ago, Qa'im said:

    Thank you for this.

    No problem bro I just wanna learn.

    9 minutes ago, Qa'im said:

    This is from 55:58 of the Quran. Rubies are red, and coral stones are a bright red. 

    That is correct.

    9 minutes ago, Qa'im said:

    As for the references to "white" (abyad), this can mean pure, clear, illuminated, without blemish, contrasting, rather than pale.

    It can mean that, but would it make sense in this context, seeing as though they are speaking about white "complexion" (at least the tafasir of Al-Safi and Al-Mu'een are)?

  12. Okay. What about this?


    1) "They are like rubies and corals" al-Hasan said: "they are fine like rubies and white like corals. And others say: Like rubies in beauty, fineness, brightness. and al-Hasan said: al-Marjaan (corals) is extremely pearly white, and they are young

    Source: al-Toosi, al-Tibyaan fee Tafseer al-Qur'aan, vol. 9, pg. 48

    2) "They are like rubies and corals" - in red cheeks, and white complexion and fineness

    Source: al-Kashaani, al-aSfee fee al-Tafseer al-Qur'aan, vol. 2, pg. 1247

    3) "And the corals" (meaning) the white complexion"

    Source: Muhammad bin Murtada al-Kashaani, Tafseer al-Mu`een, vol. 3, pg. 1450

    Credit of translation goes to brother @Nader Zaveri

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