Murtada

This is one of the reasons why the goal of many youth initiatives is to prevent such behavior from developing, or limiting it by providing an alternate/additional group of God-conscious friends. The issue of youth decaying into popular, indecent culture is, very clearly, a problem; but, one of the solutions is to create some sort of youth group which can invite inspiring speakers, do activities together to form a new friend circle and cater to the needs of the youth. One of the issues I have seen is youth groups/initiatives sponsored by mosques tend to be done by individuals who don't completely understand the needs of the youth, or they are targeted to the younger crowd (the elementary and junior high students) and revolve around teaching basic Islamic principles and occasional sports/games. The problem here is this doesn't address the issues which the 15 and up age group experience: improper gender interactions, sex, secularism, drugs/alcohol, connection to a mosque, the unattractive ethnicization of mosques, etc. But maybe a youth organized youth group, with the stipulation of the organizing youth recognizing the problems their peers (and even themselves) are exposed to, is a step in the right direction. No one wants to associate with people whose actions may be hypocritical (praying and fasting mixed with dating and drinking) but perhaps a few individuals extending a hand to their peers can develop a sustaining model of building a strong, devoted Muslim youth. Every region in Western countries will have their own dynamic. The purpose of this thread is to identify or propose a model which has worked or inshaa'Allah will work and lead our youth away from the harm they are facing which we may know or be very unaware about.

(Wasalam) That would lead to not so ideal inheritance conditions for the wife and child after the husband dies in what was essentially handled like a non-time stipulated marriage.

(Salam) Today, especially in our Western societies, the development of our youth along with their relationships with our religion has become a hot, imperative issue to address. The presence, or lack thereof, of Islamic morals, values, knowledge and its likes among our youth have led many mosques and people to develop youth organizations or add a Youth Coordinator to their boards. What have been your experiences with a Muslim, Shia, youth group? This can either be through a mosque-sponsored organization or a separate entity working with youth from different mosques/region(s). What are experiences you wish you had? What are components which you believe must be included in the youth groups, components not to be included, etc.? I'm mostly interested in the high-school aged and above demographic, 15 year olds and up. And if you haven't been involved in a youth group, what are things you would have looked for/are looking for in a youth group?

(Wasalam) Zabiha meaning the animal was slaughtered according to Islamic standards as related by the Quran and the ahaadeeth. These include a Muslim slaughtering the animal, the name of Allah being recited before slaughtering, etc. Muhammad b. Ya`qub from `Ali b. Ibrahim from his father from Ibn Abi `Umayr from `Umar b. Udhayna from Muhammad b. Muslim from Abu Ja`far عليه السلام in a hadith wherein he said: Do not eat from a slaughtered animal which the name of Allah had not been mentioned upon it. And from him from his father from Ibn Abi `Umayr from one of his companions. He said: I asked Abu `Abdillah عليه السلام about the slaughtered animal of the people of the Book. He said: So he said: By Allah, do not eat their slaughtered animals. And how would you consider it allowed to eat their slaughtered animals, it is only the name, and no one but a Muslim is trusted upon it. From these hadeeth we understand halaal poultry/meat is that which is called "zabiha" by many today. Meat cannot be eaten from just any non-Muslim store and sometimes even Muslim store if it is known those Muslims do not purchase meat which is "zabiha."

(Salam) What is worrisome is how many centers which claim to be masaajid have banners and pictures of Dhuljinah, the horse of Imam al Husayn (as), while they pray.

It is; and the necessity of 2 just men doesn't solve the problem per say. Is tashayyu` a prerequisite to be considered `aadil?

(salam) Is the testimony of a non-Shi`a accepted in determining the new moon?

(wasalam) It appears to be an old (Persian?) custom. http://www.imamreza.net/eng/imamreza.php?id=1081 Beating kettle-drums (Naqqarah) was customary in olden times upon the occurence of an important event or the attendance of people in royal courts. In 860 A.H./ 1455 A.D., when Baisonqor, Shahrukh Mirza's son, the Timurid Sultan, came to Mashhad from Herat, kettle-drums were beaten to announce his presence in the holy shrine. He was visiting the holy shrine in order to find a cure for his illness which the physicians were unable to cure. Baisonqor was miraculously healed in the holy shrine and the kettle-drums were beaten once again, and since then, this practice is performed everyday before sunrise and sunset (except the mourning periods). The kettle-drums are also beaten when any sick pilgrim gets miraculously healed at the holy shrine.

I don't think you understood what I wrote, brother. This doesn't have to do with classical Christianity; I'm referring to modern innovations in Christianity. Apart from that, I don't think we're saying different things.

(salam) These discussions remind of converts from Christianity speaking about how they could not reconcile Jesus (as) being a man and God at the same time. Suffice it to say, if someone can bring forth a hadeeth from the Imams (as) where they teach us to seek help by saying "Ya (insert something not-Allah) madad/adrikni" then I'll start saying it. If the Imams are the individuals from who we received the numerous du`aas such as du`aa Kumayl, al Iftitaah, ziyaraatal `Aashura, etc., then surely they have also instructed us how to seek help from them (or by them). Until a valid textual proof can be brought forth for this (apart from the hadeeths which speak about visiting the graves of the ma`sumeen (as) which have their own context), I don't see how anyone can logically include istigaatha in their beliefs since there are so many assumptions made for this practice.

It would be interesting to know which other unpopular ahaadeeth Shaykh Saduq preferred based on the principle of opposing the `aamma, which is evidently one of his main criteria for accepting shahr Ramadan always being 30 days. Also, will someone post the ayaat which indicate starting months based on moon sightings?

Hello politics and co.

(salam) Found this picture online; thought some here might be interested in it. It's Shaykh Ishaq al Fayyad, one of the four major scholars in Najaf, in Masjid an-Nabawi.

(wasalam) Jazakallah khayr. Here is also what Shaykh Mufid in his Kitab al Irshaad has to say about this event; which agrees with what you wrote; "He (pbuh) went down and led the people in a short prayer. He returned to his house. At that time, he was in the house of Umm Salama, may Allah be pleased with her. He remained there for a day or two. Then,`Aa'isha came to her to ask her to move him to her house so that she might undertake to nurse him. She had asked the wives of the Prophet about that and they had given her their permissions. Thus he (pbuh) was moved to the house in which `Aa'isha lived. The illness remained with him for several days and grew more serious. At the time of the morning prayer, Bilal came while Rasulallah (pbuh) was overcome by sickness. He asked, "Do I call the prayer, may Allah have mercy on you?" Rasulallah (pbuh) gave him premission to make his call and said: "Let one of the people pray before them, for I am too distracted by [the final hours of] my life." "Order Abu Bakr," `Aa'isha said. "Order `Umar," intervened Hafsa. When Rasulallah (pbuh) heard their words and saw the eagerness of each of them to exalt her own father and their discord about that, he said, "Have you put the shroud on the Apostle of Allah while he is still alive? Indeed you are like the mistresses of Yusuf." Then he (pbuh) rose hurriedly fearing that one of the two men would go forward [to lead the prayers]. He had ordered them to go with `Usama and had no idea they would be disobedient. However, when he heard what he heard from `Aa'isha and Hafsa, he knew they had delayed in (obeying) his command. He hurried to prevent discord and remove doubt. He (pbuh) arose despite the fact he could barely lift himself off the ground through weakness. `Ali bin Abi Talib (as) took his hand and al Fadl bin al `Abbas took the other. He leaned on them both and his feet dragged a trail along the ground because of his weakness. When he came out into the mosque, he found that Abu Bakr had already got to the mihrab. He indicated with his hand that he should withdraw and Abu Bakr withdrew. Rasulallah (pbuh) took up his place. He said the takbir and began the prayer which Abu Bakr had begun before without taking any account of what had already been performed. After he said the final greeting of the prayer, he returned to his house. He summoned Abu Bakr, `Umar and a group of the Muslims who had been present at the mosque. He said, “Did I not order you to go with the army of `Usama?” “Yes, Apostle of Alah,” they replied. “Why have you delayed from (carrying out) my order?” “I had gone out but then I returned so that I might renew my covenant with you,” Abu Bakr said. “Apostle of Allah, I did not go out because I did not want to ask travelers about you,” `Umar answered. “Dispatch the army of `Usama, dispatch the army of `Usama” commanded the Prophet (pbuh). He repeated it three times and then he fainted from the fatigue which had come upon him and the sorrow which possessed him…” Continues to detail the calamity of Thursday.

Sorry, the ahaadeeth of 30 days also specify Sha`ban being 29 days always. From al Kaafi by Shaykh al Kulayni, V4, Kitaab as Sawm, Chapter 7, Hadeeth 2 A number of our people have narrated from Sahl ibn Ziyad Muhammad ibn ‘Isma‘il from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Allah, most Blessed, most High, created the world in six days, then He took away this from the days of the year which became three hundred fifty four days. The month of al-Sha‘ban is never complete and the month of Ramadan, by Allah is never less. A duty (obligation) is never left incomplete. Allah, most Majestic, most Glorious, says, “You must complete the term.” (2:181) Shawwal is twenty-nine days, Dhu al-Qa’dah is thirty days because of the words of Allah, most Majestic, most Glorious, “We made an appointment with Musa (Moses) for thirty days and We completed it with ten more days so the appointment with his Lord lasted for forty days.” (7:142) Dhu al-Hajjah has twenty-nine days and Muharram has thirty days, then the other months thereafter, one is complete and the next incomplete.’” This hadeeth ignores the moon sighting system.