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Basim Ali

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  1. This isn't news. The author of the article (well it is ladbible so I don't really have to question its credibility) is grossly mistaken in assuming that women don't already wear beachwear/bikinis at resorts in Saudi Arabia (in Jeddah mostly which is about an hours drive from Makkah).
  2. Basim Ali

    Paradox of sin

    I think the moral here is you are thinking too hard about two unrelated events lol. If you had decided to give money anyway to the person who asked you for it, you'd still have lost the money you lost earlier. In that case, by your logic, you'd have been punished for something you didn't do. Where I grew up, losing money/a valuable item is considered Sadqah of your life. So be thankful and just move on. Salam
  3. Nothing beats a good cup of karak chaai. PS: Whenever I think of something Halal, part of me says: 'Hey that could be Haram under certain circumstances'... Sorry I'm broken on the inside.
  4. Many of the moderate maraji' and their marjiyyat are not free from controversy. I mean no disrespect of course. They're all highly esteemed scholars. But don't you think in matters of religion it's best to steer clear of doubt wherever possible? Also what makes you think Sayyid Sistani is inaccessible? I think his representatives are pretty active and accesible around the world (including Canada).
  5. This is exactly what I'm questioning. If they walked out during the national anthem in Muharram, why should they not walk out the rest of the year? It's not like you're suddenly not allowed to be 'part of music' due to the arrival of the month of Muharram. Also, I'm actually in awe of the parenting these children received. I don't think I'd be capable of being in any sort of dilemma in primary school and would just do what I want.
  6. Australia school criticised for letting Muslim students walk out during national anthem Scott Morrison, Australia’s treasurer, attacks school’s “pathetic” decision to allow Muslim students to skip singing of the national anthem during a religious mourning periodScott Morrison, a senior Australian government minister, has criticised a school which allowed Muslim students to leave an assembly for the singing of the national anthem during a religious period of mourning. The head of Cranbourne Carlisle primary school allowed about 30 to 40 Shia Muslim students aged eight to ten to leave the assembly, saying it was the Muharram period for the children, a sacred month when Shia Muslims observe a period of mourning, and they should not be required to take part in “joyous” events. “It wasn’t a pre-thought-out action,” Cheryl Irving, the school principal, told Channel 10. “When they came to the assembly, they were caught in a dilemma. They knew that they should not be taking part in music. They also knew that the national anthem had music, so they were caught in a dilemma and didn’t know what to do. Some stood to leave, so the teacher intervened and gave them the opportunity to move out quietly, so they weren’t confused and they weren’t upset.” The decision angered parents, while Muslim schools said it was standard for all Muslim students to sing Advance Australia Fair, the national anthem. Mr Morrison, the national treasurer, equivalent to Britain's Chancellor of the Exchequer, said he was offended by the school’s actions and believed it deserved the “muppet of the year award”. “I know people of Muslim faith [who] would be just as offended about this as you or I would,” he told Radio 3AW. “I just shook my head and went ‘that’s just doing nobody any favours’. Some do-gooder’s tried to make a point and they’ve ended up damaging the whole show. So look, they get the muppet of the year award from me for that.” The education department in the state of Victoria reportedly backed the school, saying it was important to respect religious observances of all students. Kuranda Seyit, from the Islamic Council of Victoria, said the situation was a “storm in a teacup”. "I think that it is important that we don't blow this out of proportion, and understand that the national anthem is something that Muslims take great pride in singing,” he told The Age. “In this particular incident it happened at a time when they were not allowed to sing and I think we should respect that choice." http://www.telegraph.co.uk/news/worldnews/australiaandthepacific/australia/11959894/Australia-school-criticised-for-letting-Muslim-students-walk-out-during-national-anthem.html --------------- I don't know what to think of this. I mean I thought patriotic songs were allowed anyway. Also, the fact that they're saying it's the music the students may have had a problem with means they should have a problem with it the rest of the year too. I'd imagine if whoever is having trouble understanding this part of the children's religion, wouldn't be too pleased after learning that they'd have (or should have) a problem with it at other times too. I don't think anyone's annoyance over this is unjustified. National anthems are usually a matter of a country's respect. Most people are required to stand up for it as long as it's playing. What does everyone else think?
  7. Aray yaar work on the (salam) smiley first. Can't connect with the people here with that ugly tech gibberish that replaces it in the posts.
  8. Interesting discussion. Whenever someone told me in college 'Don't judge' (in a religious context or otherwise) I thought it meant 'Don't think I'm a bad person. We all make mistakes'. Isn't that a good thing given that they realise what they've done is something that warrants judgement and in retrospect, they probably wouldn't have done it? The way I see it, it's as if they're acknowledging their misdeed and are telling you that they don't do it as a habit (so that you don't assume that they do). Doesn't seem like a very bad appendage to a confession to me, tbh. (salam)
  9. Usually separate them because I'm in a hurry for Iftaar. :shaytan:
  10. I've merged the threads since one thread had the video link you seem to be talking about and the other didn't. Here's the video on Youtube if anyone's interested: An aunt who's doing research on Azadari in the subcontinent told me this is an old form of Azadari done by Sindhi Shi`as. It's just a customary part of the annual Muharram procession, to announce the arrival of the month of Muharram.
  11. I've approved it once and did not approve the others. I checked and there are two threads by you already about the same topic. You can't keep making new threads about the same thing. Here are the links to your threads: http://www.shiachat.com/forum/topic/235026279-whats-going-on-in-this-video/#entry2749018 http://www.shiachat.com/forum/topic/235026308-whats-going-on-in-this-video/#entry2749352 You can go to a list of the threads you've started by this link: http://www.shiachat.com/forum/user/175988-apofomysback/?tab=topics
  12. I thought the Hussaini Bhramins were people specifically in and from Punjab who say they are descendants of Rahib Dutt. By 'Hussaini Hindus', as the article claim they call themselves, I meant to refer the latter group of Hindus you mentioned who don't claim any particular lineage but just take part in Muharram processions. As for those unfortunate members who are scorning this discussion, the point of sharing the article was to point out a peculiar and interesting occurrence. In the midst of tensions that warranted the partition of a subcontinent into several countries (and still lead to riots and violence) there remains a universal and humanitarian force strong enough to unite these diverse communities.
  13. FOR THE LOVE OF HUSSAIN Amar Guriro HINDUS IN PAKISTAN’S SINDH PROVINCE JOIN THEIR MUSLIM BRETHREN IN MOURNING THE MARTYRDOM OF IMAM HUSSAIN. Shia Muslims across the world mark the Islamic month of Muharram with rallies and processions mourning the martyrdom of the grandsons of Islam’s Prophet. Clad in black, mourners gather around the alam—a banner depicting the Shia faith—and beat their chests to traditional laments such as ‘Ya Hussain.’ A similar scene played out in a remote town of Pakistan’s Sindh province at the advent of Muharram last week with one key difference—nearly half of the assembled mourners were Hindus. A small imambargah (mosque) in the Samaro town of Umerkot district hosts the matchless gathering where Hindu mourners mingle with their Shia Muslim counterparts. Close to Pakistan’s border with India, nearly half the district’s population is Hindu, with local residents claiming the two communities have marked the holy month together for centuries. “It is more than just a religious observance, as Imam Hussain accomplished something that has no rival in recorded history,” said Kumar Sami, one of the Hindu participants who identified himself as a ‘Hussaini Hindu.’ “Our forefathers started this tradition of mourning [with the Shia Muslims] centuries ago and we are continuing it and will [continue] in the coming generations,” he added, describing Hussain as a devta (divine being) who sacrificed his life for humanity. Sectarian violence is on the rise in Pakistan, with the independent Human Rights Commission of Pakistan claiming earlier this year that religiously motivated violence had risen by more than a fifth in 2013. Around 97 percent of Pakistan’s 180 million population is Muslim, primarily Sunni, with Shia Muslims comprising approximately 20 percent. Violence against Shia Muslims has been growing in recent years, much of it led by extremist groups such as Lashkar-e-Jhangvi and the Pakistani Taliban. Despite the rising threat, Sindh province, which houses the bulk of the country’s Hindu population, has remained relatively calm. According to local residents, Hindus and Muslims in Sindh share cultural and religious values and intermingle without prejudice. In districts such as Mirpurkhas, where almost half the population is Hindu, Muslims celebrate traditional Hindu festivals, such as Holi and Diwali, alongside their neighbors, who join them in commemorating Eid. However, the bonhomie expressed by the self-proclaimed ‘Hindu Shia’ is unique. “Why should we object to their participation,” said Zaman Khaskheli, a Muslim resident of Samaro mourning alongside the Sami. “Imam [Hussain] was not just for Muslims, but for all of humanity. We are happy that are friends are mourning with us,” he added. The sentiment was echoed throughout theimambargah with Muslims hailing the participation of their Hindu neighbors. Belonging to the Sami community of approximately 30,000, according to elders, the ‘Hindu Shia’ reside in various districts of Sindh, including Dadu, Thatta, Badin, Tharparkar, Sanghar and Umerkot. They mark their belief by wearing nothing but black clothing their entire lives to mourn the incident at Karbala, when the forces of Yazid massacred Hussain and his supporters. They also participate in the ritual matam. The community is not indigenous to Sindh, according to Haresh Sami, a journalist with the Sindhi language Daily Sobh. He said the Sami people had traveled to the Subcontinent from northern Europe, including parts of Sweden, Norway and Finland, where the bulk of the community (estimated between 80,000 and 100,000) still resides. These days, many members of the community work as spiritual purifiers, carrying an iron pot filled with burning coals and benzoin resin to various shops and homes. The aroma emitted by the simmering benzoin is believed to disperse evil forces from the premises. Locals repay them with a token fee for their services. During the first 10 days of Muharram, the men of the Sami community gather at imambargahs to mourn while the women sit on the sidelines. No one cooks as part of the mourning and they only eat donatedniaz. Hindus who do not mourn participate by setting up facilities to provide water at the imambargahsand by distributing niaz. In Umerkot, members of the Malhi community manage several imambargahsand also arrange religious gatherings during Muharram. “We often visit imambargahs throughout the year for routine pooja (worship),” said Dilip Kumar Malhi, a resident of Malhi Paro in Umerkot. But while most Hindus are content to merely participate in the mourning alongside their Muslim brethren, one man is regarded as an Imam Hussain scholar and preaches at gatherings throughout the country. Heman Das, a self-proclaimed Haideri (follower of Hazrat Ali), is often invited by Shia Muslims across Pakistan to deliver sermons during Muharram. “I have been invited to attend gatherings throughout Pakistan, including Rawalpindi, Lahore, and Peshawar,” he says. “Not just Shias, but even Sunnis come to listen to me,” he added. The 82-year old, who wears black robes traditionally adopted by Muslim scholars, said he used to attend Muharram processions as a participant when he was a child. “That doesn’t mean I am not a Hindu, I am completely a good Hindu, but my love for Imam Hussain is based on research of religious books that have revealed that the Hindu god Shiva predicted Hussain’s arrival and sacrifices,” he said. “In 1977, while reading the Bhagavad Gita, the holy book of Hinduism, I found a forecast that was about Imam Hussain, so I became diehard follower and started reading more books on this subject,” he said. “Since then I have become a zakir to explain the importance of mourning,” he added. Haideri says he refuses to accept any fees for his talks, but if someone insists, he does not refuse them. Renowned historian Dr. Mubarak Ali says the Hindu practice of mourning alongside Shia Muslims is part of ingrained traditions. He told Newsweek the first Muslims who settled in Sindh had belonged to the Ismaili sect and knew they had to learn the local language to preach their religion. Their dedication to learning the local Sindhi language endeared them to the local Hindu population, he adds. “The Ismaili customs were rooted in tradition over religion, and these traditions were close to the local culture of Sindhi Hindus, attracting them to Muharram mourning and processions,” he added. http://newsweekpakistan.com/for-the-love-of-hussain/ ------ I had always heard about these 'Hindu Hussainis' from people. Thought I'd share. (salam)
  14. (salam), I would recommend this website: http://www.chemguide.co.uk/ The author is an Cambridge graduate and has a lot of teaching experience. When I was doing my A levels, I came to this website and 99% of the time, it had the answer (well to be fair, parts of it are specifically made for A level students). lol this guy! It's funny how he didn't mention the boss Biochem book by Lipincott. BRS biochem review is pretty good too. I haven't seen Goljan's biochem, though. On the list.
  15. (wasalam), The oldest record of the events of Karbala is by Abu Mikhnaf. It can be found in English online here.
  16. (salam), It is. There is unanimous agreement that Nikah is used in 2:230 to mean intercourse. The word 'zawja' is used to mean partner in the verse. As a matter of fact, it is the exact opposite of what you're saying. Consummation is the primary prerequisite for reconciliation. So if another man marries her and divorces her without consummating the marriage, the first man can not marry her. The woman would have had a second "Nikah" (or marriage) done but would still not be legally available for Ruju'. That proves that 2:230 uses the word Nikah to mean intercourse. Unfortunately, it seems you haven't understood my original argument. I never said marriage demands sex, or anything of that sort. You can have marriage without sex. It is not a matter of what impression you get from the word Nikah, but what the word semantically can mean. Since the root word for Nikah is nakaha which means intercourse, Nikah can mean intercourse and nobody can argue otherwise. The idea that Nikah is a matrimonial ceremony is too well-established in our minds. But let that idea go for a while. Take Nikah to mean what its root word means - intercourse (following a proper marriage contract, of course), take it to mean the minimum allowed age for the consummation of marriage and maybe it'll start to make sense to you. Okay? If there were ahadith to the effect of what you're saying, I would have been on the same side of the argument as you. Your point would be valid if I was using the ahadith as the only proof. I only said that there are no ahadith to support what you think the Qur'an states. I don't understand how I'm supposed to acquiesce in what you're saying. If there's an 'age of marriage', let's see it being supported by ahadith or other verses. An online question to the office of a scholar does not suffice. I didn't use the often cited example of 65:4 because I know there are major differences of opinion over its interpretation and what the absence of menstruation means in the verse (disease vs childhood). I am very interested to know about these laws, ahadith and verses. Please elaborate. There are numerous ahadith that allow the marriage of a minor that I know of. Here's one (with English translation). You have to understand that marriage was not the institution it is today. What may be frowned upon today, may be pretty commonplace in those days, in those circumstances. For example, marrying an older woman is seen as an abomination in Pakistan and India. But we know the Prophet's [p] first wife was a much older woman. While there is no harm in sticking to what have become modern practices and customs, Islamic law is timeless and universal and you must see it that way. People in Arabia used marriage as a way out of poverty or as a tool to strengthen relations between tribes. So if war was imminent between two tribes, the leader of one tribe would give his underaged daughter in marriage to the leader of the other tribe and that would cool down matters for them. And er... let's just wait for other Maraji' to reply.
  17. (salam), The crux of the matter here lies in the interpretation of the word بَلَغُوا النِّكَاحَ. Even though Nikah and Zawaj are two terms that are used interchangeably in modern Arabic to mean marriage (for example, you can use both of the following terms synonymously : ‏نكاح المسيار‎ and زواج المسيار‎), they have different literal meanings. Literally, Zawaj means 'pairing' (for example, see its use in 51:49) and Nikah means 'joining together/conjunction/intercourse'. You can read more about the meanings and origins of the words here and here. This link explores the usage of the word Nikah in the Qur'an (Ahlul Sunnah website, be careful). Even if you were to argue that Nikah means marriage in the verse, the age should have come to us in a hadith of the Prophet [p] or Aimmah [a] if it existed. On the contrary, there are numerous ahadith that talk about divorce and Idda' before the bride begins to menstruate, for example. The minimum age for marriage prescribed by Islam (or rather, the lack thereof) has also been discussed in an older thread. Finally, the chapter in al-Faqih that talks about the matter 4:6 is referring to does not even come close to talking about age of marriage. Instead the ahadith in it talk about the signs of reaching puberty: ihtilaam (nocturnal emission) for a boy and reaching 9 lunar years of age for a girl. So from what I understand بَلَغُوا النِّكَاحَ means the age of consummation of marriage in the original verse and not the age of marriage. Hope that was moderately helpful.
  18. (salam), It's not as black and white as that. There are proper ways of making dua, ways that Allah [swt] likes more than others. If that weren't true then you could have argued that it isn't important for us to, let's say, perform Salaah in the way we are taught and we could perform it in any way we want. Know what I mean? We've been commanded to seek means of nearness to Him, to please Him, to reach His mercy in the Qur'an. And Allah wishes that we seek nearness to Him via His chosen individuals and by their right (haq'). That is the way He loves his servant to perform dua. A lot of people have confused concepts about intercession and dua. They fail to realise that dua and prayer centres around Allah [swt] alone and He alone retains the power to grant and fulfil. The Prophet [p] and his progeny [a] are the 'waseela'. There can be differing opinions on whether this 'waseela' is necessary or not but there's no room for disagreement on who the dua is directed towards. I'm writing this because you mentioned something about the Imams being 'more merciful'. The mercy of the Imams [a] could be called into question when they were the ones answering the prayers; they're not, they are 'only' the 'waseela'. Does that make sense? [i did not wish to use the word 'only' here as I feel it degrades the status of the Aimmah [a], nauzubillah, but I had to make my point. أستغفر الله‎] Allah [swt] ultimately Has the power to grant wishes and even the power to accept the 'waseela' of the Prophet and his progeny. The latter is apparent through a lot of duas that include the prayer that 'may Allah [swt] accept their intercession'. After Tashahhud of the Salaah, a lot of people add the statement, 'fa taqabbal shafa'atahu, wa rafa' darajatahu' which roughly translates to 'and accept their intercession, and elevate their status'. Hope that was moderately helpful.
  19. Not exactly sure what you're implying. Most travellers wouldn't travel just to evade fasting.
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  21. No. If you're not sure about something it's best not to answer it. The criteria for distance is the same for leaving the fast and offering Qasr prayers. From Sayyid Sistani's website: Can you back that up? The fast of a traveller is void to the best of my knowledge. (salam)
  22. Al Fanah banned. Hot hot (Previously banned member MALANGG, Aly ReZa, Prince4u and others).
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