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In the Name of God بسم الله


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Posts posted by Pro-Alid

  1. Salam,

    Does anyone know if this hadith appears in Shia books or whether it is just a Sunni narration?

    It is narrated on the authority of Jabir that the Messenger of Allah said: I have been commanded that I should fight against people till they declare that there is no god but Allah, and when they profess it that there is no god but Allah, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah (Sahih Muslim, Book 001, Number 0032)

  2. According to a recent lecture by Ammar Nakshawani, the Twelver school of thought outright prohibits relations with a captive "ma malakat aymanakum" (what your right hands posses) out of marriage. Is Nakhsawani right about this? If so, how do the Shia interpret the following ayat:


    And those who guard their private parts

    Except from their wives or those their right hands possess, for indeed, they are not to be blamed (Quran 70:29-20)

  3. I was reading an article on al-islam.org, and I came across the following narration which says the first person to give their pledge of allegiance to Abu Bakr was the Shaytan who took the form of an old man:

    It is narrated from Salman al-Farisi concerning the incident of Saqifah: Imam ‘Ali b. Abi Talib asked, “Do you know the man who ascended the pulpit and preceded everyone else in pledging his allegiance to Abu Bakr?” I said, “No. But I saw that he was an old man who leaned heavily on his cane, and I saw that on his forehead was a large callous that was the result of lengthy prostrations. He was the first to ascend the pulpit. He expressed with tears running down his cheeks, ‘Praise be to the Allah that did not take my life so that I could see you here. Extend your hand that I may pledge allegiance to you.’ He extended his hand and pledged allegiance, then he came down from the pulpit and left the masjid.” Imam ‘Ali b. Abi Talib  asked, “Salman, do you know who that was?” I said, “No, but he upset me. It seemed as though he spoke facetiously of the Prophet’s death.” Imam ‘Ali b. Abi Talib said, “That was Satan—may Allah curse him. (Al-Kafi, vol. 8, pp. 343-344)

    Is this narration reliable?

  4. Would you all agree that the two clearest verses in the Qur'an on the concept of Imama (or the infallibility of the Imams) are:

    "Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you with a perfect purification". (Qur'an: 33:33)

    "O you who believe! Obey Allah and obey the Messenger and those vested with authority (Ulul-Amr) from among you.”(Qur’an 4:59).

    Please comment on whether you agree with these two being the clearest verses on the subject or whether you think another verse is even clearer or just as clear on the issue.

  5. 41 minutes ago, Qa'im said:

    There is no doubt that women in their 20s are statistically less likely to die in labour than younger women, but the statistic above is about women who die in sub-Saharan Africa in general, with no reference to age. Right underneath that statistic, on the website, it says that a woman's risk in dying in labour in a Sub-Saharan country is 1 in 39 (though another source puts it much lower), while in a developed country it is 1 in 3,800. Age may be a factor in some deaths, but it is clearly not the major factor - HIV, AIDS, poverty, malnutrition, lack of access to medicine and medical professionals, and lack of regulations would probably take the cup. Simply compare the rate in Sub-Saharan Africa to the rate of another country that also has a low marriage age (like Ecuador, which mind you, is not considered developed). The maternal mortality rate in Chad is 1 in 100, while in Ecuador it is about 1 in 1,300. In Turmenistan, 43% of women marry before 20, yet their maternal mortality rate is lower than most of the world.

    Furthermore, pre-modern maternal mortality rates were historically quite high, regardless of age (it was 4% in 1600s America). Marrying in general is a risk, but that does not change the fiqh of it being recommended. The chance of dying in labour is there regardless, and is usually unrelated to age.

    The Prophet also never had any children from `A'isha after 8 years, so it would be reasonable to assume that, if they were having intercourse, that a pre-modern form of birth control was being used, as she would probably have been most fertile in those years. And Allah knows best.

    We have to balance all of this with the fact that the Imams of Ahl al-Bayt taught that marrying at 9 is valid. Had it been fundamentally wrong, and had the Prophet believed that it was wrong, then it would not have been taught.

    With all due respect, this is just an attempt to convolute the matter. The facts are "Girls under the age of 15 are five times more likely to die from maternal causes than adult women" and obstructed labour (also known as labour dystocia) is a major problem that results in the death of many young child brides, as well as their babies. The fact that you're not willing to dismiss this horrible practice after hearing this is quite worrying.

    As for your point on the Imams of the Ahl al-Bayt having taught that marrying at age 9 is valid, this seems to be disputed by Yasser al-Habib and the Shirazi scholars. Nonetheless, I'm not a Twelver so I'm not at liberty to accept any of these so-called reports attributed to the Ahl al-Bayt or the Imams, especially not by default anyway.


    “An obstetric fistula is a childbirth complication due to obstructed labour when the tissues between a woman’s vagina and her bladder or rectum are damaged from the continuous pressure from the baby’s head stuck in the birth canal. The dead tissue falls off resulting in a hole through which the woman continuously leaks urine or faeces or sometimes both.”

    “The toxic combination of a young girl having sex, getting pregnant and going through childbirth when her body is not developed enough accounts for at least 25% of known fistula cases.”


    https://books.google.co.uk/books?id=uCHwBQAAQBAJ&pg=PA29&lpg=PA29&dq=obstructed+labour+child+marriage&source=bl&ots=ev1AzAA_7l&sig=wnQYRYUkpUQNyqRXd_C-78KrThk&hl=en&sa=X&ved=0ahUKEwi7rMWX-Z3UAhUEYVAKHXf5AycQ6AEITDAF#v=onepage&q=obstructed labour child marriage&f=false

  6. On 30/05/2017 at 3:51 AM, Qa'im said:

    Is there any evidence that marrying later is mustahab in any way? There are plenty of narrations to the contrary. Why do you say that marrying at 9-10 is less good or less ethical than marrying at 16 (for example)? Is this based on any narrations or is this your opinion?

    Secondly, since the ma`sumeen are capable of doing mubaH acts, then it would be a moot point anyway.

    There are plenty of good reasons to argue against marrying a nine year old child. Perhaps the foremost of these, is that a nine year old would face the serious odds of dying as a result of child birth. The pelvis of a nine year old, for example, would still be developing and if they were to become pregnant, there is a high risk of the child dying from what doctors call "obstructed labour". 


    “Girls under the age of 15 are five times more likely to die from maternal causes than adult women.”

    “162,000 deaths in childbirth occur in sub Saharan Africa, that’s 56% of the total.”

    “Every year more than a million children lose their mother as a result of her death in pregnancy or childbirth. These children are up to 10 times more likely to die prematurely than those living in families with a mother.”

  7. In my opinion, the narrations on the age of Aisha are politically motivated. We know that one of the main arguments used by the supporters of Imam Ali was that he embraced Islam as a child and was raised within the Prophetic household making him more suitable than his opponents as an authority. It wouldn't surprise me if these reports on Aisha's young age were consequently forged by the Abassids to support their dynasty. As for the explicit evidence placing her at an older age, we  have historical reports which state that Aisha was born during jahiliyyah, making it impossible for her to have been nine years old at the time of hijra. There are also narrations in Bukhari which contradict this narrative, such as her being able to recall the events which lead to the first migration to Abyssinia (this would also have been impossible if she married the Prophet at nine years old). Also, why is it that out of the Prophet's 11 wives, reports with a specific reference to any age only exist for Aisha? In my view, this all goes back to the Abbasids who sought to compete with the virtues of Imam Ali having embraced Islam within the Prophetic household as a child.

  8. 6 hours ago, The Batman said:


    Apparently if satisfaction can be gained from the evidence of women, then it would be accepted. 

    Like I said, I brought forth general rulings. If there are cases where one is completely satisfied with what the women brought forth from evidence, then it would suffice (according to Sistani).

    Where did Sistani say that 'if satisfaction can be gained from the evidence of women, then it would be accepted'?

    Also, why is the satisfaction any more guaranteed from men than women?

  9. 22 hours ago, The Batman said:

    Wa Alaykum al Salam

    Basically to answer your question, 2 witnesses of impeccable character (just people) are required. And they have to be just.

    And the sighting of the new moon is not recognised by the evidence of women according to Sayyed al-Sistani.

    Sorry, but is that not contradictory? Sistani says that the witnesses must be 2 men so where did you get the 'just people' part from?

  10. On 21 August 2016 at 1:12 PM, Zamestaneh said:

    As many would agree, Yasir Al Habib is a very controversial figure, and thus he has been a divisive wedge between Sunnis and Shia. He has been condemned by many Shia due to how open he is in cursing historical figures, insulting people etc; however are his beliefs actually against Shi'ism, or is he only condemned because of his tone?

    I made a thread about this a couple of weeks ago where this issue was discussed throughly. Look through the pages and you'll get your answer. 


  11. I found this interesting video of a Debobandi-Hanafi where he reads a book from one of the biggest Wahhabi scholars that the subcontinent has produced. It's called kitab al-Ta'widhat by Shaykh Nawab Siddiq Hasan Khan. The author mentions at the start of the book that everything in it is from authentic Sunni hadiths. Moreover, the author himself even assures us that everything in the book has been tried and tested. 

    Skip to 21:05 of the video. It explains that if a Wahhabi man wishes to last longer in the bedroom, then he should cut a dog's tail off while it's having intercourse, and then bury it. After 40 days have passed, the Wahhabi man should dig up the tail and wear it around his back, so that he will be given special powers to have intercourse with his wife all the way from maghrib till fajr without ejaculating or even feeling the slightest bit tired (it seems praying isha is not important for the Wahhabis).



  12. 15 hours ago, notme said:

    You absolutely MUST do what you believe to be correct, but you'd better research it carefully! As I said before, our marjae have spent a lifetime acquiring knowledge of jurisprudence. If you are wrong, you will be held accountable on the day of judgement.

    I will be held accountable on the day of judgement just for following another scholars interpretation?

  13. 1 hour ago, shiaman14 said:

    Is the disagreement on a sharia basis or just a whim?

    Let's change from marja to Imam. If you dont like something an Imam says, will you change your imam them? Or if a Dr. prescribes a bitter medication, will you change DRs?

    In some cases, marajae do say it is okay to follow another marja if they are deemed more qualfied on a specific subject.

    Of course a disagreement which is rooted in the Sharia, not ones personal desires or whims. For example, lets say I follow a Marja, but another Marja puts forward an argument which I feel is more in line with the Quran and Hadith, am I allowed to take the other opinion according to any scholars? If so, who?

  14. Salam,

    If someone is following a Marja like Sistani but disagrees with them on something, is it acceptable to follow another Marja like Fadlallah instead, or must we always stick to one? Do any Maraji say we have can follow more than one Marja or do they all agree that we must stick to one? Please clarify, thanks.

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