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In the Name of God بسم الله

Abu Tufayl

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Abu Tufayl last won the day on November 11 2014

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  1. بسم الله This is an unknown text. It is likely a very late text and what you quoted above doesn't even look like a Hadith but just something the author of this mysterious book wrote. في أمان الله
  2. السلام عليكم ورحمة الله وبركاته If anyone is interested, below I am linking to Sayed Aḥmad Madadī's website - a history, jurist, over-all big scholar in Qum from among Sayed Sistani's students حفظهما الله - regarding a question students sent to him about his view of Muḥammad b. Sinān http://www.ostadmadadi.ir/arabic/article/8748/
  3. بسم الله الرحمن الرحيم al-Zuhrī is not the lone individual of suspect from the Tabi`īn, such as al-Sha`bī. Shareef Murtaḍā رضي الله عنه mentions al-Sha`bī in a discussion about the riwāyah thrown around attributing tafḍīl of Shaykhayn to Amīr al-Mu'minīn عليه السلام: عن الشعبي ورأيه في الانحراف عن أهل البيت عليهم السلام معروف from al-Sha`bī, and his belief of one moving away from Ahl al-Bayt عليهم السلام is well known One of the issues in their whole rijālī enterprise is they weren't really suspicious of `uthmāniyyah like they were of tashayyu` في أمان الله
  4. بسم الله الرحمن الرحيم Are these same people going to also declare the invalidity of his rule and that of his son and those who followed after him? Also, are they going to revisit their epistemological pillar of `adālat al-ṣahābah or aṣālat `adālat al-ṣahābah? في أمان الله
  5. I am in no way saying you have to do these types of things if you are uncomfortable with them, but I do encourage you to sit down, reevaluate, and deconstruct why you feel that way. I pray for guidance from Allah عزوجل. في أمان الله
  6. The phrase "Labbayk" is used to mean "I am here to serve" or "I am here for your cause." When a Muslim says "Labbayk Ya Rasulallah" صلى الله عليه وآله it is an affirmation of their wilayah over you and your submission to that wilayah, expressing your walayah. The same is true if one chooses to address another waliy of Allah عزوجل. These things were strange and uncomfortable for many of us in the beginning, but after discarding our baggage from previous beliefs and world views, we have come to realize that it is all in harmony with the principles of Wilayah, whether that means one has taken on the practice for themselves or have simply come to understand while not minding it. في أمان الله
  7. These are interesting videos to watch, insha'Allah. السلام على من اتبع الهداة
  8. Salām dear brother. I pray for your guidance to the fortress of Allah سبحانه وتعالى. The most important thing to believe is that the Ahl al-Bayt عليهم السلام, including the Messenger صلى الله عليه وآله, Fatimah al-Zahra عليها السلام, and the 12 Imams from Ameer al-Mu'mineen to the Awaited Qa'im al-Mahdi عليهم أفضل الصلاة والسلام, are the authorities of Allah عزوجل upon His creation and their obedience and following is obligatory. The right of Ahl al-Bayt عليهم السلام upon us is our complete loyalty and obedience to them. I will try and answer your questions to the best of my knowledge, insha'Allah. 1) This is not necessary. What you must maintain, however, is that they disobeyed the Prophet صلى الله عليه وآله and betrayed his command(s) thereby oppressing the Ahl al-Bayt عليهم السلام and because of them much of the ummah deviated from the truth, even if ignorantly. Also, they are not authoritative sources of your deen. Real authoritative knowledge comes only from Muhammad wa Aali Muhammad صلى الله عليهم أجمعين. 2) Praying on a "turbah" is not necessary. However, for the validity of your salaah you must do sajda upon material that is from the earth but not eaten nor worn by people. 3) Allah bless you, brother. However, part of believing in the Wilayah of Ahl al-Bayt عليهم السلام is to recognize their right upon us and that they are authoritative, none else. So, we must submit to their command - which is the command of Allah عزوجل - in all things, in all parts of our prayer. For this specific issue, the believer has a choice in the 3rd and/or 4th rak`ah of those prayers to either recite tasbeehat al-arba`ah (سبحان الله والحمد لله ولا إله إلا الله والله أكبر) or to recite al-Fatihah. However, the former is considered by many scholars to be better. 4) It is not necessary to recite surat al-Ikhlas in your prayers. However, it is makruh to not recite it at least once in your 5 prayers per day. You may recite whatever surah you wish. However, you should know that you will need to recite a whole surah - with the bismillah at the beginning - after al-Fatihah in the first two rak`ah of the fara'id. 5) These are cultural practices of mourning and solidarity of the community for the cause of Ahl al-Bayt, of Sayyid al-Shuhada and his companions عليهم جميعا أفضل الصلاة والسلام. However, I implore you not to have hatred in your heart against those who do believe and affirm this practices as their means of expressing their love, loyalty, and sorrow. 6) Well, brother, I can see the appeal and personal desire for this, but this idea is just not compatible with the ground reality for most of us. We are not experts in deriving the laws from its sources. It is necessary for the one who does not know to refer to the one who does know. This is so that we have something to show Allah سبحانه وتعالى on Qiyamah that we did not follow our own desires and we did our absolute best for our circumstances to try and follow His commands. If someone - knowing his own non-expertise and shortcomings in being capable - simply neglects the institution that has that expertise and knowledge, how do you think that will go? When one follows a marja`, a faqeeh, they are not giving him bay`ah or any sort of oath of allegiance. It is simply a recognition of superiority of knowledge in a particular field. 7) That is not necessary. The scholars have not considered a part of the adhan or the iqama. It is more of dhikr recited between two parts of the adhan, but not considered or intended as part of it. والسلام من اتبع الهداة
  9. Last year they did it for 3 weeks and it became too long for the participants and few people were able to attend as taking off 3 weeks from home responsibilities and work is too difficult. Please spread the word for this program in your own communities and social media.
  10. السلام عليكم ورحمة الله وبركاته L.I.F.E. Summer Intensive Course 2016 Deadline to Apply - May 30, 2016 The L.I.F.E. summer intensive program is hosted by the Ahl al-Bayt Islamic Seminary at the Baitul Ilm Academy. The program is designed for young adults and professionals seeking to deepen their Islamic knowledge and insight. Visit our website for more details and join the list-serve to be informed of upcoming details. Apply now or learn more Sign up for our email list L.I.F.E. 2016 Instructors The L.I.F.E. 2016 course will include a number of scholars instructing a variety of subjects. They include: Shaykh Amir Mukhtar Faezi, Baitul Ilm Academy Shaykh Rizwan Arastu, Islamic Texts Institute Shaykh Hamza Sodagar, Amir al-Mumineen, Qum Shaykh Ja'far Muhibullah, Qum Sayyid Samir Ali, Darul Hikmah Islamic Center Shaykh Muslim Chawla, Jaffarya Center Sayyid Rizwan Rizvi, Imam Ali Islamic Center 'Alimah Fatemah Meghji, Jam’iah al-Zahra, Qum 'Alimah Fatemeh Soltan, Bint al-Huda, Qum Shaykh Ammar Haider, IILM Center Sayyid Sulayman Hassan, Ahl al-Bayt Islamic Seminary L.I.F.E. Overview The L.I.F.E. intensive course is hosted by the Ahl al-Bayt Islamic Seminary and Baitul Ilm Academy, in Streamwood, Illinois. The program will run from July 9th through 17th, 2016. Tuition is $500, inclusive of meals and materials. Accommodations are available for out-of-town applicants for an additional cost. Applications are due May 30, 2016. The 9-day intensive program focuses on developing a comprehensive understanding of Islam. The program will delve into the intellectual, spiritual, ethical, and practical aspects of Islam's teachings and how they relate to our lives and experiences. Sessions will include an introduction to Islamic Philosophy, Theology, Law, Mysticism, and Ethics. Activities include du'a gatherings, akhlaq sessions, workshops, round-table discussions with scholars, and recreational and service activities. To get a glimpse of the L.I.F.E. 2015 program last year, visit the 2015 L.I.F.E. Summary report. For more information or questions please email intensivestudies@aiseminary.org. L.I.F.E. Programs This year's course instruction will be based on the text by the distinguished scholar Shahīd Murtaḍā Muṭahharī, titled "Understanding Islamic Sciences" and will include all of its major themes: Philosophy, Theology, Mysticism, Jurisprudence, and Ethics. A review of this text can be read on our online publication al-Sidrah. Instructors teaching classes will utilize this text and supplement courses with additional material. A course schedule will be made available to students who apply. LIFE Discussions Each day will also include round-table discussions with scholars and LIFE participants about to themes relevant to contemporary Muslim experiences in the west. Last year's LIFE intensive course included a wide variety of issues that can be viewed in the LIFE 2015 Summary Report. An initial list of topics for this year includes: Holistic Living Political and Civic Engagement Shīʿī and Sunnī Relations Gender and Gender Roles in our Communities Islamic Sources, the Academy, and Authenticity Modernity and Liberalism The Future of our Community Structures, Institutions, and Culture LIFE Initiatives A new component to this year's LIFE Intensive course is the Initiatives Session, which involves a group project aiming to address challenges and create opportunities by planning out new initiatives and building institutions. Participants will be provided a comprehensive project plan to facilitate their projects. Please join our email list to receive more information when it is available. Daily Duʿāʾ and Akhlaq Sessions Each day will include sessions for prayer, reflection, and a short discussion on practical spiritual ethics. This is in addition to the daily congregational prayers, Friday Prayer, and Thursday evening’s Duʿāʾ Kumayl session. Program Details aiseminary.org Facebook Email al-Sidrah Twitter في أمان الله
  11. بسم الله No, I shan't translate. No, I shan't summarize. kthxbai
  12. بسم الله Sort of. Although, I do not believe it is proper to call seeking the help or intercession of a person as making 'du`a.' It's more like just talking to them as humans, even if they have passed away. We would not call going to your neighbor and asking him to help you with something as "du`a" in this sense. Similarly, seeking the aid of one of the Elect Servants of God عليهم السلام is not considered supplicating to them. Just as your doctor is a means placed by God for help and he is limited by the capacity given to him by God, the Elect of God will pray on your behalf, etc. in the capacity that God has allowed. So yes, you will often hear Muslims, not just Shi`ah, say: "O Ali, help me!" They ask seeking God's help through `Ali عليه السلام, not as the source of power and change.
  13. بسم الله الرحمن الرحيم So I think you are confusing two terms that Muslims use and their translation. The ritual prayer - ṣalāh صلاة - is usually just referred to as "prayer;" this is the 5 times a day ritual Muslims perform daily with standing, bowing, prostrating, etc. The other term is "du`ā' دعاء" which is sometimes called prayer and sometimes supplication. Many muslims will just use the Arabic term itself always when referring to asking God for help, praising him, etc. So Sunnis will claim the way we pray صلاة is wrong because they'll say the narrations tell us to prayer this other way instead. This is an issue that goes back to authority because neither sect sees the other sect's traditions as authoritative, as a general rule. The comment about "Shirk" and invoking Ali and Muhammad صلى الله عليه وآله in prayer - they mean supplicating to them. This is not a Sunni-Shia issue, it is a Muslim issue. The majority of Muslims, traditional Sunnis and Shia accepting the validity of asking God's chosen servants to intercede for them with God - they do not supplicate to them. They do not believe that these servants of God and intercessors have any independent power from God, but are conduits through which God wants us to access His divine favor as a show of loyalty to Him through those He has chosen as our masters and superiors. Again, this is not a Sunni-Shia issue. The majority of Muslim scholars accept this practice as valid and not considered shirk. It is not necessary to engage in this practice, however. The overtly vocal group against it are the Wahabis/Salafis and unweary Muslims affected by their way of thinking.
  14. بسم الله In Shi'ism, it is highly encouraged to mourn and remember the tragedies of the Prophet and his Family عليهم السلام, especially the tragedy of Karbala' and Imam Husayn عليه السلام. Some cultures express their grief with certain practices others consider to be extreme or harmful in some way. Some scholars do not support those practices. It is not necessary, in any case, to engage in those practices such a self flagellation. Rather, the believer should cry, remember, and reflect.
  15. بسم الرحمن الرحيم Welcome to the forum, I pray God guides you to the truth. Amen. This is actually a branch of a much larger issue. Yes, empirically and very superficially, the Shi`ah believe the rightful success to the Prophet صلى الله عليه وآله is his cousin and son-in-law, `Ali b. Abi Talib عليه السلام and the Sunnis believe it was Ibn Abi Quhafa, more commonly known today as Abu Bakr. The issue is deeper than that. Behind that is the question: Did the Prophet leave a instructions on leadership? Was it his duty to leave one? Was there any indications of appointing a person? Does divine guidance just stop after the Prophet صلى الله عليه وآله just because prophecy is finished? Complete, detailed answers to these questions are complicated. One thing to think about, which in a way summarizes all the entire dispute, is authority. Where did authority - authoritative guidances in spiritual and temporal affairs - go after the Messenger صلى الله عليه وآله? There are two views. One groups believes that that authority was stretched out into the Muslim nation (ummah) as a whole. Therefore, authoritative guidance is in the hands of consensus (ijmā') of the Ummah as a whole. Practically, this comes out to be majority rule rather than actual consensus. Their claim is egalitarian. This is non-Shi'ism, Sunnism. The Shi'i view is that, as per what is the Method of God (sunnah Allah سنّة الله) that is consistent, divine authority after the Prophet صلى الله عليه وآله - even if prophecy and messengership was no more - did not dissolve. Rather, as the earth was always before with an immaculate guide from God present - hidden or apparent - the same is true for the legacy of the Prophet Muhammad صلى الله عليه وآله. Therefore, after him, there will continuing guidance in the form of a immaculate, human representative from God whom we know is `Ali b. Abi Talib by the Prophet's formal designation of him and affirmation of his superiority and right over all others. Myself having converted to Shi'ism from non-Shi'ism, I find the former unsubstantiated textually and leads to cosmic despair. This is, in the grand scheme, a finer issue of jurisprudence. Sunni Law has to specification on the type of material one is allowed to pray on assuming it is ritually pure. Shi'i Law specifies that the place of the forehead for prostration must come from material that is made from the earth and not eaten or worn by humans. A small rock, a piece of wood, the leaf of a tree, etc. Even paper (cause paper is made from wood), will be okay. Yes, a straw mat is acceptable as it's from the earth and not eaten or worn by people. This issue is different between the two groups because of their difference in authority. Sunnism traditional takes on the doctrine of fatalism, while Shi'ism believes that the matter is neither here nor there, but an ambiguous place between certain matters being predestined and within and around those matters lays our choice. We cannot be responsible for things predetermined and mandated absolutely by God. This is why in the Shi'i view the fatalistic view of Sunnis and proto-Sunnis conflicts with the justice of God. How can He punish us for sins or disbelief that He, for a lack of a better word, forced us to commit or hold? I hope this helps. While reading the Qur'an, do not miss the general theme of the Book as whole that encompasses all of it: God's Authority and Guidance. God speed.
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