Hameedeh

This promise is there several times in the Quran for the ones who reach heaven.
"Neither will they fear, nor will they grieve."
The Quran also says
[Quran 50:35] There will be for them therein all that they wish,- and more besides in Our Presence.
Here read this
http://www.al-islam.org/the-hereafter/4.htm#155

Am not saying anyting about the question. I genuinely thought it was oky to bow down . I think its about ur intentions. Thanks for letting me know that it can be classifed as shirk.

Because they want to make sure that they don't accidentally do what Allah (swt) has prohibited
But it's not like it's a daft question, it could be shirk because of bowing down to someone other than Allah ÓÈÍÇäå æÊÚÇáì, it's actually a good question in my opinion.

(salam)
I think by the meaning above Seyed Sistani (ha) is saying that its better (ihtiyat) to not bow down from the waist, regardless of how far you are bowing.
(wasalam)

This is a copy from the PDF i have. It should not visibly have these "!" but now they do. I wonder.
What is respect and what is Shirk? When I am requested to bow in class for example, how am I not breaking the law of either Allah or the other party? ... I want to train and have no spiritual conflict.
Peace

Fire Ants

I'm going too. Pretty excited to be going.
Definitely check out books (available online) by Dr Ali Shariati.
Also, the first time i went, i realised how much i didn't know about the people who's graves I was visiting at Jannat-ul-baqi, interesting stuff about the Prophets mosque, history of the Kaaba etc, all of which would have added loads to my experience the first time round. Read up on all of this, including biographies.
Heres some other things which might be helpful.
Also particular things to look out for:
1. In the prophets mosque, towards the back, there is an area when you look up, you'll see all the names of the 12 imams engraved on the ceiling. You'll also notice that the name of Imam Mahdi (as) is also there, and how even though it is still readable, the Wahabi ruling folk have tried to s[Edited Out]e it / chisel it out.
2. The most amazing experience in Medina is when, for one time in the year only, the Iranian's are allowed to recite Dua Kumayl outside Jannat al Baqi. This is a humungous task, where more than half of the prophets mosque is quardened off (so that no one gets 'influenced' by the shia) and is attended by thousands of Shia's on hajj. It is held on a Thursday (I believe this year it will be october 27th). Make sure you take a pair of trousers and a shirt and wear this - particularly if you are not Iranian. Anyone who doesn't look iranian, regardless of if they are a shia, will not be allowed in.
3. In Makkah, in the prophets mosque, as you are looking at his (saw) shrine, exit on the door to your right. Most people do. As you walk out, the adjacent door to the left is Bab-al-Jibraeel. This has now had a shoe rack placed in front of it. Bab-al-Jibraeel was where Hazrat Jibrael (as) would enter the Prophets mosque, go through Janaab-e-Fatima(as) and Hazrat Ali (as) house into the Prophets quarters.
4. Janant-al-Baqi is only open to enter at very limited times. You're best chance of going is straight after Fajr Salaat. There is quite a rush, so be careful, but inshallah you'll get in. There are Brothers from the wahabi community hired to stand on podiums / walls to prevent people from reciting dua's / ziarats. You will most likely be sent out of the graveyard if caught doing so, and have your books etc confiscated. The Graveyard is big... go find a quieter place within the yard to recite your duas. Alternatively.. see point 5.
5. Assume you are standing in front of the stairs leading up to Jannat -al-baqi. Turn to your left and walk around the corner to the left hand side of the graveyard boundary. That entrance is usually open and has less rush.
6. You must attend the top floor of the Holy Kaba mosque on Thursday night. You'll find many groups reciting Dua Kumayl again.
7. Around 11pm at night is the best time to go to the prophets mosque in Medina. (least rush)
8. Outside the prophets mosque, stand directly in front of the Green Dome, signifying where the prophet is buried. To your right should be Janat-al-Baqi. Now, directly behind you (sort of) you'll see the Saudi court of Law in the distance. This is where the Prophet's horse stopped and the prophet attended dinner at a sahaba's house. It was from there that the prophet settled base where you are standing right now.
And a couple of more practical tips...
1. The very very very first thing you should do on your very first trip to the Kaaba Mosque in Makkah is set a meeting point. You or someone from your group WILL at some point get lost. Set a meeting point in case this happens - the number of people there are immense.
2. I'm not sure if your a lady or a gent, but some things in tawaaf you need to be aware of. It is extremely common for money belts / pouches to be stolen during tawaaf. More concerningly, whilst the majority are doing tawaaf for the sake of Allah, others are there to grope / touch up women (I apologise if I come across vulgar). Please be careful and protect your ladies.
3. Again, i don't mean to promote fear, but this happened to a group we got talking to last year. Three people from that group, 2 men one lady decided to do an Umrah after their hajj. They jumped in a taxi to go wear their ehrams, when the taxi broke down. the taxi driver asked the two men to push the taxi. As they did, the taxi driver drove off with the woman. We don't know if she was found or not. Please be vigilant. It's a shame that people would do such a thing.
4. Eat little to nothing (but stay healthy) at least three days before you leave for arafat. Seriously, the last thing you want to do in the three days of hajj is going to one of the toilets in arafat or Muzdhalifah or even Mina. I cannot begin to describe how unbelievably disgusting they are...
5. The walk from Muzdhalifah to Minna is a long one - and extremely stressful. Try and enjoy it, but make sure you take plenty of water for yourself and for others. Last year, it was unfortunate that we passed people who had passed away on this trip.
6. Keep a journal. Gradually, the memories of my first hajj are fading which is such a massive shame. I am actually very very sad that I will no longer ever get that same feeling as I did the first time I saw the Kaaba (and other sites). That feeling surely only comes the once.
7. You'll get tiered - very tiered. But please make the effort to spend as much time as you can at the mosques both in medina and makkah. As your on the plane on the way back, you'll wish you had.
8. Travel light, Travel light Travel light. can't emphasise that enough.
9. Be prepared for the following things to potentially be confiscated: Any non wahabi books (i.e. shia books, dua's, ziarats etc), camera's, camera phones.
10. The toilets in the Kaaba grounds are quite a walk away, located under the Hilton Towers. Best bet is to go before you actually go into the Kaaba Mosque. The amount of people there means that leaving the Kaaba Mosque often takes as long as tawaaf itself!
10. If you're a smoker, you won't find cigarettes being sold anywhere. It's not officially allowed. Buy at Duty free before you get there.
11. Celebrate the end of your hajj with a KFC - located directly outside the Kaaba. If you buy any tasbeeh's as gifts, count the beads before you buy. They're hardly ever right. Be very careful of dodgy shopkeepers - many will try to short change you as much as possible.

Thanks a lot but the Book of Enoch is a separate book and it's not in the Bible and I would love to know even if not everything that is written in it is but at least anything of what's written in it is canonical according to the school of Ahlul Bayt (as) .
May Allah (س) bless you for giving me some of your time. And some of the energy from your mind, eyes and fingers.

Thanks again, Hameedeh ^_^
May Allah bless you and all the people you love

(bismillah)
(salam)
From now on everytime before you do something ask yourself, "am I doing this for the sake of Allah ÓÈÍÇäå æÊÚÇáì?"
i.e. you are going to post a poem on shiachat, are you doing it for the sake of Allah (swt) or to try and get people praising you?
i.e. you are going to do a mustahab prayer, are you doing it for the sake of Allah (swt) or for the reward?
Now I'm not saying its bad to do a mustahab prayer for reward, infact its good. But we should try and strive to do actions purely for the sake of Allah (swt) because we want to please him and because he is worthy of the worship etc..
i.e. After praying ask Allah (swt) to gift the reward of that prayer to Imam al-Mahdi (atfs), this will slowly help you to not care about the reward of the prayer and instead you will see that you are doing the mustahab prayer because Allah (swt) is worthy of it.
Also try and avoid all acts that displease Allah (swt) and try to avoid the acts that don't please him but don't displease him. We should all strive to be pleasing Allah (swt) at all times, after all what more could the creation want than for their creator to be pleased with them?
I don't claim to do what I wrote in this thread, may Allah (swt) guide us all to do actions purely for his sake and because he is worthy of them.
(wasalam)

Be careful, you may get addicted :P

I came to this forum by accident, seems pretty neat, I look forward to my time here. I don't know what else to say but if anyone has any questions they can ask me.

^ The father gets shoes for both of them.
Ali wanted to come 3rd for the shoes..Allah made him come 1st and get shoes as well. :)
This movie shows how Allah helps those who are pure in their intention and hardworking.
The family instead of being poor, were steadfast in religion and ready to sacrifice their happiness for others.
They had tawwakul on Allah and were thankful with what they had, no matter what.

I am no Hassan Abbasi or Slavoj Zizek, but here is my uneducated take on the ending.
Ali "lost" the race (didn't get 3rd place and the shoe reward that came with it).
But the father bought a pair of shoes for Zahra anyway.
They never show the father come home with the shoes and the kids celebrating.
I think this means: Ali lost his struggle in material terms, but because his niyyat was pure, and because he exerted himself to the full extent, he gained victory. But again, I am ignorant. Allahu a'lam.

So many issues in our lives are governed by and gravitate around numbers. Our age, the digits of our dream salaries, deadlines, hours, minutes. Closer home, the fourteen lights we aspire to follow on the path of our lives, the number of units in our prayers, the dreams of belonging to, or serving the 313. The mention of numbers is found often in the religious texts, and which can give us some good guidelines on the path of servitude. After attending an enlightening, thought-provoking session with some scholars a couple of days ago, I am dedicating this article to a different kind of number, a One which is neither preceded nor followed by any number, and whose unity is not bound by the confines of numerical limits. Al 'Ahad.
The Prophet (peace be upon him and his progeny) advised his companion Abu Dharr to make use of five things before they are replaced by five things:
Youthfulness before old age
Health before sickness
Independence before dependence
Free time before being busy/occupied
Life before death

Another related and sobering reminder related to numbers and age: It is said that Satan the accursed strokes the face of one who has reached the age of forty years and has not attained salvation and says: 'May my father and mother be ransomed for the face that shall never prosper.'
The Qur'an also gives significance to this number. In a verse in the Qur'an, the importance of this number in our spiritual dispensation is also mentioned:
"And We have enjoined on man doing of good to his parents; with trouble did his mother bear him, and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: 'My Lord! Grant me that I may give thanks for Your favor which You have bestowed on me and on my parents, and that I may do good which pleases You and do good to me in respect of my offspring; surely I turn to You, and surely I am of those who submit.'" (46:15)
In another tradition, we are told: "Verily, a man has an amplitude [of freedom] until forty years; but when he reaches forty, God, the Almighty and Glorious, reveals to His angels, 'Verily, I have made My servant come of age, so now be strict and severe with him and record and write down his every action, whether it is a minor one or a major one, and whether his works are abundant or sparse.'"
Looked at in line with the earlier tradition where we are told to make use of five things before five others, the number forty is only a heartbeat away. If we do not train ourselves in servitude today, by the time we get to forty, the habits we have inculcated into our nature will be like the proverbial tree which started as a weak sapling, easy to uproot, but has now become next to impossible to get rid of.
The Prophet has also assured us that whoever dedicates [himself] to God for forty days, God makes springs of wisdom flow from his heart on his tongue. It is also narrated from Imam al-Baqir (peace be upon him) that a servant does not refine his remembrance of God for forty days without God making him detached toward the world and granting him the vision to see its ills and their remedies and establishing wisdom in his heart and making his tongue speak with it.
One must then ask oneself, what is dedication to God? Put simply, it is ensuring that every step, every breath, every moment of our day and night is spent in serving God and worshiping Him in the various ways, and keeping away from those things, actions, thoughts, words, inactions which are displeasing to Him. How easy is that to achieve given the distractions of this world that we have accustomed ourselves to?
On numbers with societal implications, we are told that everyone's neighborhood extends until forty houses in the four directions. In light of the rights of one's neighbor as elaborated in the Treatise of Rights of Imam Sajjad (peace be upon him), we should protect his interests when he is absent, show him respect when he is present, help him when he is inflicted with any injustice, not remain on look-out to detect his faults, and if any chance we happen to know any undesirable thing about him, to hide it from others, and, at the same time, try to desist him from improper habits, if there is any chance that he will listen to us. Never leave him alone in any calamity. Forgive him, if he has done any wrong. In short, live with him a noble life, based on the highest Islamic ethical code.
The Holy Prophet has also said: "That man is not from me who sleeps contentedly while his neighbor sleeps hungry." He also said: "Gabriel always used to advise me to be generous with the neighbors, till I thought that God was going to include the neighbors among the heirs of Muslim."
Forty neighbors in each direction...do the math.
In all, the numbers we deal with in our life, be it the 30 days we observe of Shahr Ramadan or the everyday numbers we deal with in business, in keeping tabs on events in our life, or our age, we must remember that all our functions, practices, roles, deeds, words, actions and numbers must be dedicated to ONE purpose: that of knowing and worshiping the One.
http://islamicinsights.com/religion/religion/numbers.html

(bismillah)
(salam)
Make sure that you have the key to life with you at all time - Taqwa (God-consciousness/awareness). If you're praying and still committing the same sins over and over again, then that's why you don't feel anything after your prayers. It's the effect of sins. That's actually why they're sins - because they have exactly just that effect.
Also, make sure you don't miss any prayers. You don't have to do anything extra yet. First make sure that you do your prayers, and you know what you're saying. Then, make sure to do your prayers on time. Once you've solidified that into a part of your daily life and schedule in making your days revolve around your prayers, then start doing extra stuff.
But for now, make sure you don't miss a prayer, and know what you're saying.
Lastly, and most importantly, make dua to Allah (swt) to keep you on the straight path and to help you get closer to Him.
PS: Ayatallah Bahjat's (ra) (the guy on my profile pic) favorite dua was:
Ya Allah, Ya Rahmanu, Ya Raheem. Ya mughallibal ghuloob, thabbit ghalba alaa deenik
O Allah, O Merciful, O Compassionate, O Changer of hearts! Keep my heart firm in Your religion!"
Make this dua all the time and iA Allah (swt) will do the rest.
Wasalaam

On a completely unrelated note, folks, I'm thinking of starting a thread to discuss Shakespeare's The Taming of the Shrew. If anyone's interested, please let me know.

[Mod Note: Some links to books and articles have stopped working, so there is an ongoing project to search for a replacement link and make an edit. Thanks for your patience.]
 

 
Since everyone's been asking for e-books [and articles] on a lot of threads lately, I've decided to put them all in one place.
Tawhid
Allah - the concept of God in Islam by Yasin T. al-Jibouri [PDF] God and His Attributes by Mujtaba Musavi Lari [PDF] Knowing God by Mujtaba Musavi Lari [PDF] Fundamentals of Knowing God by Reza Berenjkar [PDF] A General Look At Rites* by Muhammad Baqir al-Sadr  Justice of God by Naser Makarem Shirazi [PDF] Tradition of Mufaddal [PDF] Hadith of Halila  God: An Islamic Perspective by Sa'eed Akhtar Rizvi [PDF] Al-Tawhid and Its Social Implications by Ali Khamene'I [PDF] Divine Justice or The Problem of Evil by Javad Shayvard [PDF] Does God Exist?*  Who is the Law-Maker?.doc by Al-Balagh Foundation Does God Exist? by Akramulla Syed Islam and the Shi'ite Creed (Usool al-Deen)
Invitation to Islam by Moustafa al-Qazwini [PDF] Discovering Islam by Moustafa al-Qazwini [PDF] Tenets of Islam* by Shaykh Tusi Inner Secrets of the Path* by Haydar Amuli Invitation to Islam: A Survival Guide by Thomas McElwain Islam and Religious Pluralism by Murtadha Mutahhari [PDF] Man and Universe by Murtadha Mutahhari [PDF] Shi'a by Muhammad Husayn Tabataba'I [PDF] An Introduction to Islam by Bashir Hassanali Rahim Islam by Sa'eed Akhtar Rizvi [PDF] Need of Religion* by Sa'eed Akhtar Rizvi [PDF] Inquiries about Islam by Mohammed Jawad Chirri [PDF] Introduction to Islam* by Islamic Humanitarian Service Islamic Doctrine* by Abdul Hussain Muhammad The Revealer, The Messenger, The Message by Muhammad Baqir al-Sadr [PDF] Shi'ism, The Natural Product Of Islam by Muhammad Baqir al-Sadr The Faith of Shi'a Islam by Muhammad Rida al-Muzaffar Faith and Reason* by The Porch of Wisdom Cultural Institution The Children's Book on Islam by Ibrahim Amini Islamic Doctrines Simplified by Al-Balagh Foundation Asl ash-Shi'ah wa usuluha or Origin of Shi'ite Islam and its Principles by Muhammad Husayn Al Kashif'ul Ghita' [PDF] The Roots of Religion by Dar Rah Haqq's Board of Writers The Hereafter- Ma’ad by Dastghaib Shirazi [PDF] Shia-Sunni Dialogue
The Shi'ite Apologetics by Reza Husayni Jassab Shi'ism in Sunnism by Muhammad Reza Mudarrisi Yazdi [PDF] Peshawar Nights by Sultanu'l-Wa'izin Shirazi [PDF] Al-Muraja'at by Abd al-Husayn Sharaf al-Din al-Musawi [PDF] Al-Nass Wal-Ijtihad by Abd al-Husayn Sharaf al-Din al-Musawi [PDF] Questions on Jurisprudence by Abd al-Husayn Sharaf al-Din al-Musawi Then I Was Guided by Muhamed al-Tijani al-Samawi [PDF] The Shi'ah are (the real) Ahl al-Sunnah by Muhamed al-Tijani al-Samawi [PDF] To Be With the Truthful by Muhamed al-Tijani al-Samawi [PDF] Ask Those Who Know by Muhamed al-Tijani al-Samawi [PDF] All Solution Are With The Prophet's Progeny by Muhamed al-Tijani al-Samawi Inquiries About Shi'a Islam by Moustafa al-Qazwini Spurious Arguments About The Shia by Abu Talib at-Tabrizi Shi'ite Islam: Orthodoxy or Heterodoxy? by Luis Alberto Vittor [PDF] Wahab'ism and Monotheism by Ali Al-Kurani Al-Amili The Truth About The Shi'ah Ithna-'Asheri Faith by As'ad Wahid al-Qasim Wahhabism by Ja'far Subhani A New Analysis of Wahhabi Doctrines by Muhammad Husayn Ibrahimi Glimpses of Shi'ism in the Musnad of Ibn Hanbal by Dr.. Sayyid Kazim Tabataba'I Shi'ism in Relation to Various Islamic Sects by Abulqasim Gorji Shi'ism: Imamate and Wilayat by Muhammad Rizvi [PDF] The Shi'ites Under Attack by Muhammad Jawad Chirri [PDF] The Twelve Successors by Murtada al-'Askari Mu'tamar 'Ulama' Baghdád or The Conference of Baghdad's Ulema by Muqatil ibn 'Atiyyah Devils Deception of the Nasibi Wahabis Abdul Hakeem Oranu A Strife-free Dialogue (A Step towards Understanding) by Dr. ‘Isam al-‘Imad [PDF] Inter-Religion Dialogue
Search for Truth* by S.V. Mir Ahmad Ali [PDF] A Closer Look at Christianity by Mohammed Qasem [PDF] Book Review: Islam and Christianity by Ali Quli Qara'I Book Review: Whose Justice? Which Rationality? by Alasdair MacIntyre by Dr.. Muhammad Legenhausen Islam In The Bible by Thomas McElwain [PDF] The Bible, The Qur'an and Science by Maurice Bucaille Bible Contradictions [PDF] Shi'I beliefs in the Bible by Thomas McElwain [PDF] Women In Islam Versus Women In The Judaeo-Christian Tradition: The Myth & The Reality by Sherif Muhammad Abdel Azeem [PDF] Mary and Jesus in Islam by Yasin T. al-Jibouri Extracts From Correspondence Between A Muslim And A Christian by Sa'eed Akhtar Rizvi [PDF] Prophecies About The Holy Prophet of Islam in Hindu, Christian, Jewish and Parsi Scriptures by Sa'eed Akhtar Rizvi A Closer Look at Christianity by Barbara Brown Converts to Islam by Zainab Islamic History
Kitab al Irshad [on Imam Ali al Murtadha (a) ] (Broken Link?) by Shaykh Mufid [on Imam Hasan ibn Ali al Mujtaba (a) ] [PDF] [on Imam Hussain ibn Ali al Shaheed (a)] [PDF] [on Imam Ali ibn al Husayn (a)] [PDF] [on Imam Muhammad ibn Ali al Baqir] [PDF] [on Imam Ja'far ibn Muhammad al Sadiq] [PDF] [on Imam Musa ibn Ja'far al Kadhim] [PDF] [on the martyrdom of Imam Ali ibn Muhammad al Hadi (a)] [PDF] [on Imam Hasan ibn Ali al Askari (a)] [PDF] [on Imam al Asr (ajf)][PDF] Hayat al Quloob Vol.1* Vol.2* Vol.3* by Allama Baaqir Majlisi [Vol 1 - Stories of previous Prophet (pbut), Vol 2 - Stories of Prophet Muhammad ((صلى الله عليه وآله وسلم)), Vol 3 - Stories of the AhlulBait [a]) A Restatement of the History of Islam and Muslims by Ali Asgher Razwy [PDF] The Message by Ja'far Subhani [PDF] General Invitation by Ja'far Subhani An Introduction To The Political Upheaval At Medina On The Death Of Muhammad, The Prophet Of Islam* by Muhammad Sultan Mirza [PDF] Fadak in History by Muhammad Baqir al-Sadr [PDF] Story of The Holy Kaba and It's People by S.M.R. Shabbar [PDF] Abdullah Ibn Saba' and Other Myths by Murtada al-'Askari [PDF] History of the Caliphs by Rasul Ja'farian Four Centuries of Influence of Iraqi Shi‘ism on Pre-Safavid Iran by Rasul Ja'fariyan A Glance at Historiography in Shi'ite Culture by Rasul Ja'fariyan History of Shi'ism: From the Advent of Islam up to the End of Minor Occultation by Ghulam-Husayn Muharrami The Origins and Early Development of Shi`a Islam by S.H.M.Jafri Background of the Birth of Islam by Mohammed Hosseini Beheshti [PDF] Prophets of Islam [صلى الله عليه واله وسلم] and Prophethood
The Life of Muhammad by Baqir Shareef al-Qurashi [PDF] A Glance at the Life of the Holy Prophet of Islam by Dar Rah Haqq's Board of Writers Beacons of Light by Abu Ali al Fadl ibn al Hasan ibn al Fadl at Tabarsi [PDF] Muhammad and His God Before the Revelation by Hatem Abu Shahba Taharah & 'Ismah of The Prophets, Messengers, Awsiya', And Imams by Hatem Abu Shahba The Life of Muhammad The Prophet by Sa'eed Akhtar Rizvi [PDF] Prophecies About The Holy Prophet of Islam in Hindu, Christian, Jewish and Parsi Scriptures by Sa'eed Akhtar Rizvi [PDF] Prophethood by Sa'eed Akhtar Rizvi [PDF] Muhammad is the Last Prophet by Sa'eed Akhtar Rizvi [PDF] Seal of the Prophets and His Message by Mujtaba Musavi Lari [PDF] The Infallibility of the Prophets in the Qur'an by Muhammad Rizvi [PDF] Muhammad, the Messenger of God: A Brief Biographical Sketch by Muhammad Rizvi Muhammad by Yasin T. al- Jibouri Military Management in the Battles of the Prophet (s) by Muhammad Dhahir Watr Prophet Muhammad S - a Brief Biography by Al-Balagh Foundation The Unschooled Prophet by Murtadha Mutahhari [PDF] Glimpses of the Prophet's Life* by Talip Alp [PDF] About The Prophet Muhammad (P.B.U.H) by Tebyan The Voice of Human Justice by George Jordac [PDF] Prophet Muhammad - a mercy to all creation The Prophet Adam by Abdul-Sahib Al-Hasani Al-'Amili Moses in the Qur'an and Bible by Ali Musa Raza Muhajir The Prophets of Islamby Muhammad Hussain Shamsi The Prophets, their Lives and their Stories by Abdul-Sahib Al-Hasani Al-'amili Allah's She-Camel and the Story of Our Prophet Salih by Kamal Sayyid Acknowledgements: sisters Hameedeh, SpIzo, _Naz and several others. Thank you so much for helping me collect the links.
VERSES OF GHADIR.doc
Al Hadith al Qudsi.doc
Fascinating Discourses of the 14 Infallibles.doc
Who is the Law-Maker?.doc

Salam,
Does anyone know where we can study the basics of traditional Arab medicine (similar to Ibn Sina's medicine, or old natural treatments using Quran, hadiths, etc.)?
I understand that during the time of Imam's arrival ÚÌøá Çááøå ÝÑÌå ÇáÔÑíÝ, women's role will be to nurse the wounded soldiers etc during the war- for that, shouldn't we all be preparing in some manner or the other? Men tend to learn to be fit and basics for battle etc, but what about women? Many cannot become doctors, but I think it would be great if there is some place to learn traditional medicine from.
Maybe an online place anyone knows of? (I live in United Arab Emirates and can't find anything here for freshers to get a basic idea..there is only one place for people who have already done a Bachelor's in Medical Sciences)
So if anyone has heard of anyone teaching it? Or any website where we can learn all this- would appreciate it greatly...preferably a 6 month- 1 year course that can be done while working..
How are women on this board planning to do it? Anything people have learnt from anywhere?Or other manners of preparing?
Please help..
Wasalam

(bismillah)
(salam)
Thanks, Bro JD. We can wait. Shias are good at waiting. =)
I'm watching the Shia_Islam page and it's vandalism free now.
May Allah SWT bless us and ease all our difficulties.

(salam)
Thought some of you may find this interesting too:
By: Sayyid Muhammad Rizvi http://www.al-islam.org/beliefs/practices/fajr.html
1. INTRODUCTION
The daily prayers are an integral part of a Muslim's life. In order to fulfill their religious obligation, it is important for all Muslims to know the timings of the daily prayers. To know the timings of zuhrand maghrib prayers has never been a problem; but to know the timing of subh prayer has not been easy. Previously, Muslims used to rely on the mu'azzin of their neighbourhood mosques who would mostly use visual senses to determine the time of subhprayer. Even now, the Muslims living in the Muslim countries do the same.
However, the Muslims in the West are deprived of the benefits of neighbourhood mosques and their azan. Therefore, they have come up with a time-table which can be used by all Muslims in their homes. In preparing a prayer time-table, it is easy to find the timings of zuhr and maghrib prayers from any observatory or astronomical institution: one can easily ask the scientific institution for the times of "noon" and "sunset" because the definitions of "noon" and "sunset" are common knowledge. The difficult arises in determining the time for subh (dawn) prayer. How do you define "subh" or "fajr" for the Western astronomer or scientist? How do you explain the difference between the "false" dawn and the "true" dawn?
In this article, with the help of Allah subhanahu wa ta'ala, I intend to discuss the definition of dawn and see how can we relate it to the existing scientific classifications of twilights and daybreak.
2. THE PROBLEM
My task will become much easier if I pin-point the problem at the very beginning of this discussion. I will do this by separating the points of agreement from the point of disagreement.
It should be known to the reader that there is absolutely no disagreement among the Muslims on the fact that al-fajr as-sadiq(the true dawn) is the time for subh prayer and for the beginning ofsawm, fasting.
Neither is there any disagreement among the Shi`ah scholars about the classical definitions of al-fajr as-sadiq (the true dawn) and al-fajr al-kazib (the false dawn). By "classical", I mean the definitions which are based on the ahadith of the Imams of Ahlu 'l-bayt (a.s.). For example, Ayatullah Sayyid Muhammad Kazim al-Yazdi, writes:

The rising of fajr is known by the appearance on the horizon of a light which ascends towards the sky and resembles a tail of the fox--this is known as al-fajr al-kazib (the false dawn). Then the light spreads on the horizon (and becomes like a white cotton and like the river of Sura') in such a way that whenever you look towards it, it will convince you of its increasing beauty. In other words it [al-fajr as-sadiq, is known by] the spreading of the light on the horizon after it had been ascending towards the sky. (Al-Yazdi, al-'Urwatu 'l-Wuthqa, p. 172.)
All the contemporary scholars agree with this definition of the false and true dawns; the difference is only in the style and clarity. For example, Ayatullah al-Khu'i writes:

The al-fajr as-sadiq is the light which spreads horizontally on the horizon and it increases in visibility and clarity. Before this is al-fajr al-kazib: a light which appears vertically on the horizon, ascending towards the sky like a pillar, and it decreases and weakens till it disappears. (Al-Khu'i, Minhaju 's-Salihiyn, vol. 1, p, 132.)
The last sentence that al-fajr al-kazib "decreases and weakens till it disappears" needs some explanation. It apparently means that after the false dawn, the horizon becomes dark and then a new light appears which is the true dawn. This is not a correct understanding of the natural phenomenon of twilight. "Disappearing" means that when the light starts to spread horizontally at the time of al-fajr as-sadiq, the "pillar" becomes indistinguishable and merges into the broader light. So the "weakening and disappearance" is related to the "pillar" and not to al-fajr al-kazib itself. My interpretation is supported even by the way Ayatullah al-Yazdi has described the two dawns: "the spreading of the light on the horizon after it had been ascending towards the sky;" he describes them as a continuous process, and not as two dawns with an intervening darkness. Similarly, the description of the two dawns by Ayatullah Sayyid Baqir as-Sadr in his al-Fatawa al-Wazihah (p. 266) supports my interpretation.
So the disagreement is not in the religious definitions of the true dawn, it is in applying the phenomenon of al-fajr as-sadiq on a particular time of dawn. What time of dawn is al-fajr as-sadiq?As Ayatullah al-Khu'i says, "There is no dispute or difference among Muslims in the fact that the beginning time for subh prayer is the true dawn. However, there is a dispute concerning the time-frame in which it materializes, and this is a discussion related to the minor premises of this issue." (At-Turkamani, Q.M., Tahriru 'l-'Urwati 'l-Wuthqa [fiqh lectures of Ayatullah al-Khu'i], vol. 1, p. 128). In other words, the problem is not in finding the religious commandment about the timing of subh prayer, rather it is in the application of that religious view.
3. METHODOLOGY OF DEFINING THINGS INFIQH
Before we proceed further, it is necessary to clarify one important issue about the methodology of defining various things and issues infiqh. Are we allowed to follow the scientific definitions of things or not? If yes, when?
In fiqh, there are three possible sources for definitions of things and concepts: the shari`ah; the common people; the experts (of science or the relevant field of knowledge).
If the shari`ah sources clearly define something, then it is known as "al-'urfu 'sh-shari'--the shar'i definition."
If the common people (or layman) define something without any shar'i or scientific precision, then it is known as "al-urfu 'l-'amm--the common definition."
If the experts (of science or other fields of knowledge) define something, then it is known as "al-urfu 'l-khass--the experts' definition or the scientific definition."

If the shari`ah defines something, then there is no doubt that we must follow the shar'i definition.
But if the shari`ah is silent on definition of certain things, then should we follow the common ('amm) definition or the scientific (khass) definition? Anyone who is familiar with the shari`ah will agree with me that in absence of a shar'i definition, one has to follow the common definition. One has to go by the common perception of things, not the perception of the experts of science or other area. One can follow the scientific (khass) definition only in the cases where the shari`ah is silent and the common people have no way of defining the issue. (On 'urf, the specialist may refer to Shaykh Murtaza al-Ansari, al-Makasib, p. 193. For a comparative study on 'urf in various schools of fiqh, see Sayyid Muhsin al-Kharrazi, "Hawla 'l-'Urf" in the Arabic journal at-Tawhid, no. 34 [Tehran: 1988] pp. 43-60; and Muhammad Taqi al-Hakim, al-Usulu 'l-'Ammah li 'l-Fiqhi 'l-Muqarin, pp. 417-425.)
Moreover, in many issues, even the shari`ah definition is tied with the perception of common people. For example, the shari`ah says that the water for ritual ablution must be "pure" (mutlaq). Does it mean scientifically pure? Certainly not! Otherwise, the running water in this part of the world is not scientifically pure, it has some purifying chemicals in it, for example, fluoride. The shari`ah says that such water will still be classified as pure unless the colour, taste, or smell of the water changes--that is, the changes which can be sensed by the common people without the help of a scientific lab.
4. SCIENCE & THE TWILIGHTS
From the scientific point of view, the light which appears before sunrise and remains after sunset is known as "twilight". Twilight literally means "the light between the two," i.e., between night and day or between day and night. In Arabic, "twilight" is known as "ash-shafaq."
It is obvious that the light of morning twilight gradually increases in brightness; to distinguish the various stages of twilight, the scientists have divided it into three types of twilights:
the Astronomical Twilight: this begins when the Sun's center is 18 degrees below the horizon.
the Nautical Twilight: this occurs when the Sun's center is at 12 degrees below the horizon.
the Civil Twilight: this occurs when the Sun's center is at 6 degrees below the horizon.

The third twilight known as the Civil Twilight is of no use for us as it is mostly used by civil authorities to decide when the street lights and car head-lights are no longer needed. Some scientists have given it the name of "head-lights twilight."
According to the astronomers, the morning Astronomical Twilight is the end of night and beginning of day; and the evening Astronomical Twilight is the beginning of night.
Muslims who are concerned with preparing the prayer time-tables have always held different views about relating the true dawn to the twilight: the difference range from those who say the al-fajr as-sadiq occurs when the Sun is at 21 degrees below the horizon to those who say that it occurs when the Sun is at 16 degrees. (See 'Abdu 'l-Majid al-Bakri, "ash-Shafaq wa 'ilaqatuhu bi ba'z awqati 's-salat" in the monthly az-Zahra [Cairo] vol. 1 [safar 1343 AH] p. 75-81. Also see works of Dr. Mohammad Ilyas.)
Most of the present day Muslims have accepted the Astronomical Twilight (when the Sun is at an angle of 18 degrees below the horizon) as the time of al-fajr as-sadiq. (Most Muslim astronomers and scholars; for example, see the circular of Hujjatul Islam Sayyid Fazil Milani dated 3 Sha'ban, 1409, distributed by al-Khoei Foundation, London).
There are others who say that al-fajr as-sadiq occurs when the Sun is almost halfway between the Astronomical and Nautical Twilights--at 16 degrees below the horizon. (Some Shi`a communities in England, see the circular of al-Khoei foundation. [i should mention here that there are a few persons who say that the time from al-fajr as-sadiq to sunrise is equal to 1/7 of the day time. This view has no theoretical base nor any shari`ah proof to sustain it. It might be correct in some cities by coincidence but not as a rule to be followed all over the world. And, therefore, we do not consider it as one of the prevalent views.])
What you will read now is an attempt to see the validity or otherwise of these prevalent views, and to find the correct time-frame in the morning twilight for al-fajr as-sadiq. In reading the following pages, the reader is advised to keep in mind what we said earlier about the methods of definition in fiqh.
5. TWILIGHTS & AL-FAJR AS-SADIQ
When we look at the shari`ah, we see that it has clearly defined the true dawn for us. Therefore, we cannot just follow the scientific definition of "dawn" or "daybreak". But the problem is in determining when does the true dawn materialize: at the time of Astronomical Twilight or the Nautical Twilight or somewhere between the two?
However, since the shari`ah has clearly defined the phenomenon known as the true dawn, we can always seek the help of science in pin-pointing the time when al-fajr as-sadiq occurs. This can be done by looking at the definitions of the twilights to find which of them exactly or closely correspond to the description of true dawn as given by the shari`ah.
1. Does the description of al-fajr as-sadiq fit the description of the Astronomical Twilight?
My contention is that the Astronomical Twilight does not fit the description of al-fajr as-sadiq. Why?
All the ahadith on this issue describe the true dawn as a phenomenon or an occurrence which can be observed and seen by the common people, and as a light which spreads over the horizon and makes it distinct. The Imams of Ahlu 'l-Bayt (a.s.) have used the words like "seeing it" and "observing it." See the ahadithnarrated by `Ali bin Mahazyar, Hisham bin Huzayl, Zurarah bin A'yan, `Ali bin 'Atiyyah and Abu Basir. (See Wasa'ilu 'sh-Shi`ah, vol. 3, p. 152-154. Although the sanad of the first two narrators are not flawless, but their contents can be confirmed by the authentic ahadith of the latter three narrators.)
This can even be seen in the Qur'anic verse about the beginning of fasting which says that you can eat and drink "until the white thread becomes distinct unto you from the black thread at dawn." (2:187) The words "unto you" emphasize that the people in general (not just the astronomers and scientists) should be able to observe the true dawn. This is also supported by the fatwa of Ayatullah al-Imam Khumayni when he says, "...the occurrence offajr...is a hissi (commonly perceptible) occurrence, not 'ilmi(scientific) occurrence..."! (See the circular distributed by al-Khoei Foundation.)
In this backdrop, when you look at the descriptions of the Astronomical Twilight, it will dawn upon you that it is extremely difficult to observe its light with your eyes. The sky must be very dark to enable you to see the Astronomical Twilight. What I have said about the Astronomical Twilight can be confirmed by the following quotation from Mariner's Celestial Navigation:

"Astronomical twilight...the period while the Sun's center is between 18 degrees and 12 degrees below the horizon. To both navigators and the civil population it is then 'night-time,' with little discernible sunlight diffusing the sky. The horizon would be too indistinct for sight-taking, so the Nautical Almanaccarries no listing of the event." (Crawford, W.P., Mariner's Celestial Navigation [san Francisco: Miller Freeman, 1972] p. 372).
Since the Astronomical Twilight is "too indistinct for sight-taking" by civil population, it cannot qualify as the true dawn. How can theshari`ah expect its followers to say prayers or begin fasting by a natural phenomenon which cannot be seen by common people?
* * *
Then on what ground have the majority accepted the Astronomical Twilight as al-fajr as-sadiq? Usually two bases are mentioned in support of this view:

1. "Since the true dawn occurs when the Sun reaches 18 degrees, all existing time-tables in Muslim countries rely on the 18 degree formula as the basis for dawn and this is according to their visual observations of many years. 'Allamah at-Tabataba'i has clearly mentioned this in his Tafsir al-Mizan (vol. 2 [beirut] p. 48). (Sayyid F. Milani in al-Khoei Foundation's circular.)
Firstly, the practice of the Muslims by itself does not become a proof that what they are doing is right. This general practice at best can be used only as a secondary evidence provided the matter is first proved by other concrete proofs.
Secondly, the writing of 'Allamah at-Tabataba'i in al-Mizan actually proves the opposite of what has been claimed above. The 'Allamah, who also had great interest in astronomy, writes:

"There are two dawns: the first is called the 'false' dawn because it vanishes in a short time. It is also called the 'tail of the wolf' because it looks as if a tail is raised. This false dawn is a beam of light like a vertical column; it appears at the end of the night on the eastern horizon when the sun reaches an angle of 18 degrees below the horizon. Then it gives way to a horizontal line of light which looks as if a white thread has been stretched on the horizon. This is the second dawn. It is called 'true' dawn because it truthfully announces the arrival of day-time and is connected with sunrise." (At-Tabataba'i, S.M.H., al-Mizan, vol. 2 [Tehran: Daru 'l-Kutubi 'l-Islamiyyah, 1362 {solar} AH] p. 49; also see the English translation, vol. 3 [Tehran: WOFIS, 1973] p. 64-5.
Therefore, the practice of the Muslims in general does not automatically give validity to this view. The second basis for this view is the scientific definition of dawn. For example, the circular published by al-Khoei Foundation says:

2. "The Science Research Council [of England] considers the 18 degree as the end of night and the beginning of day."
This is true as far as the scientists and astronomers are concerned; but, as mentioned above, the Astronomical Twilight does not fit the descriptions of al-fajr as-sadiq. Since the scientific definition differs from the shar'i definition, we cannot accept the Astronomical Twilight as al-fajr as-sadiq.
2. Does the description of al-fajr as-sadiq fit the description of the Nautical Twilight?
The description of the Nautical Twilight makes it the most probable candidate for al-fajr as-sadiq. As mentioned above, the true dawn had two attributes: it is a light which can be observed by people in general; and it is a light which spreads over horizon making it distinct and visible. The Nautical Twilight has both these attributes as can be seen from the following:
1. The Dictionary of Astronomy, Space and Atmospheric Phenomena defines the Nautical Twilight as "that period when the upper limb of the Sun is below the visible horizon and the center of the Sun is not more than 12 degrees below the celestial horizon."! (Tuer, David F., Dictionary of Astronomy, Space, & Atmospheric Phenomena [N.Y.: Van Vostrand Co; 1979] p. 153.)
2. G.V. Rozenburn, in his Twilight: a study in Atmospheric Optics, says: "Next comes nautical (or navigational) twilight, during which small details are lost in darkness, but outlines of large objects such as shorelines are fairly distinct." (Rozenburn, G.V., Twilight [N.Y.: Plerum Press, 1966] p. 22.)
3. The name of this twilight itself is also significant. "Nautical" means something which is related to ships, seamen, and navigation. It means the twilight by which the seaman is able to see the horizon with his naked eyes. This can be inferred from W.P. Crawford, the writer of Mariner's Celestial Navigation, when he explains why the Nautical Almanac has no listing for the Astronomical Twilight "the horizon would be too indistinct for sight-taking, so theNautical Almanac carries no listing of the event." (Crawford, op. cit., p. 372).
4. We have said above that it is very difficult for common people to observe the Astronomical Twilight, and that the true dawn, on the contrary, is a phenomenon which can be observed by the people in general. For the scientists, the beginning of the day time is the Astronomical Twilight; but the beginning of the day time for the civil population is the Nautical Twilight. While counting the twilights for seamen and navigators, Mr. Crawford writes, "In the morning, nautical twilight is the first to begin." (Crawford, op. cit., p. 371).
These points prove that the horizon becomes visible for the common people only at the beginning of the Nautical Twilight. In other words, the Qur'anic 'white thread' over the eastern horizon becomes visible only when the Sun has reached 12 degrees below the horizon. Therefore, we can easily consider the Nautical Twilight as the best candidate for al-fajr as-sadiq (the true dawn).
6. CONCLUSION
Firstly, the shar'i definition of al-fajr as-sadiq possesses two main characteristics: the horizon becomes horizontally visible (the 'white thread' on the eastern horizon); and the common people can observe the occurrence of the true dawn.
Secondly, based on the shar'i descriptions of al-fajr as-sadiq, the Astronomical Twilight has been found to lack the qualities of true dawn. Even in its later stages, the Astronomical Twilight may, at best, be considered as al-fajr al-kazib (the false dawn). This is also the view of 'Allamah at-Tabataba'i. And, therefore, we reject any view which says that the time of prayer and fasting begins before or at the Astronomical Twilight.
Thirdly, the Nautical Twilight has been found to possess the two main qualities of al-fajr as-sadiq. And, therefore, at the time of Nautical Twilight we are sure that the true dawn has already started.
However the time between the Astronomical Twilight and the Nautical Twilight is still unknown to us: that is, we have not been able to exactly pin-point the beginning of the true dawn. So what should be done as far as the time between the two twilights are concerned?
Following the basis of precaution,
the Astronomical Twilight should be considered as the beginning of fasting;
the Nautical Twilight should be considered as the beginning of thesubh prayer time.

Hypothetically speaking lets say
 
You found something. Something purposely placed for the world to find
This something is THAT important that whom ever you've told realises the potential world changing event that will take place.
This something that you've found is not what people don't know however. Every human knows the answer to it therefore it becomes undeniable.
Say what you've found will destroy the Atheist belief, the Polytheist Belief, the Pantheist and some Monotheist believers (Christianity). This also includes those who believe in Science
Say this thing you've found will make EVERYONE agree that the Quran is the word of God.
Say this thing you've found gives undeniable proof that God is the creator AND is undeniable proof of the hereafter.
Say this thing you've found has already converted more than 50 Atheist (All who listened to it) and a Church including the Priest (all who listened to it) to Islam.
Say this thing you've found has actually now put your life at risk because of its strength and simplicity. Basically say this thing you've found will make the world Islamic.
 
My question is simple
 
Whom would you contact?
Would you contact the scientist first and prove the strength of the theory first before telling the Islamic council or would you contact an Islamic scholar first then let them have strength against science?

Chapter Two - The Messenger
I
As the resplendent sun rises from ash beyond the horizon
Kufa stares at me with welcoming eyes
Distant rays wake the trees
And leaves feed on morning’s sight
The dusty land welcomes me
As the wind behind me displays its might
The people flock hesitantly but pledge
With warm palms, revelling in delight
I ponder whether the pores of their souls
Will open or narrow to the light?
II
The shroud of night falls and the day takes a bow
Kufa stares at me behind its veil of darkness now
But this time not a voice nor a whisper of a vow
Wandering with the wind, listening to its howls
As loneliness teases me with death
Holding onto the beacon of hope with every breath
The many warm affectionate eyes
Now turn stone as they blink away
Leaving me in the darkness
Of the shadow of another day
III
Throwing their hearts of stone at me
They are like the leaves that have voluntarily
Let go of the safe branch of their tree
To drift in the wind, aimlessly
All is black; the world has left my shoulder
A messenger with less than a candle holder
As I travel out between their souls
Souls like hollow caves
Swallowing me in their darkness
As cowardice finds its slaves
IV
Now I lay battered, wounded and torn
Blood tracing the creases I adorn
But no blood could dampen
The message this messenger has sent
No thirst could sway nor pain torment
The sun turns away in shame while the air in fear is still
The swords wag their tongues and vultures hover ‘till the kill’
Birds seek shelter while the people lock their doors
Their hearts deserted me as guilt is littered all around
Death is feasting here without a sound
V
My heart I feel shatter all over my woeful soul
Shallow breaths have given way
Heaven has been laced on my tongue today
Thrown from height to seal the deed of trust
I fall here from dust of dust
An angelic arm softens my fall
Releasing me once and for all
My cage is finally broken; this messenger can seek the sky
My sleeping wings awaken, ready to stretch and fly
My soul seeking Hussain but Hussain is yet to die
VI
So here I lay waiting, buried in the dust
Of the land that has betrayed the oath of trust
But one day nations will tremble
Falling gracefully to their knees
As Kufa will be the capital of the seven seas
And People will remember me, Muslim
One of many luminous chapters
Of loyalty never to be forgotten
Taher Adel
Short character biography:
Muslim Ibn Aqeel – Muslim Ibn Aqeel was the cousin of Imam Hussain(as) , like many of the offspring of Bani Hashem, Muslim was an excellent warrior and a loyal companion. Imam Hussain(as) sent Muslim as a messenger to confirm the loyalty of the people of Kufa where he was brutally betrayed and slaughtered after battling heroically defending the message of the Imam of his time. This is a poem about a symbol of fortitude. Courage, loyalty and faith personified. His final hour summarise the heart-wrenching reality of Islam, as he walked in the streets of Kufa a stranger in the face of treachery and deceit.
“Islam will again be a stranger among men, as it was in the beginning, but blessed is the state of the stranger.”
Chapter One - The Free (Hurr Ibn Yazid Alriyahi)
Chapter Two - The Messenger (Muslim Ibn Aqueel)
Chapter Three - The Loyal (Habib Ibn Muthahir)
Chapter Four - The Passionate (Aabis)
Chapter Five - The Heartbroken (Ruqayya Bint Alhussain)
Chapter Six - The Heir (Qassim Ibn Alhassan)
Chapter Seven - The Worshipper (Imam Zaynul Abideen as)
Chapter Eight - The Beloved (Sayeda Zainab as)
Chapter Nine - The Brave (Ali Al-Akbar Ibn Alhussain as)
Chapter Ten - The Innocent (Ali Al-Asghar Ibn Alhussain as)
Chapter Eleven - The Selfless (Abbas Ibn Ali as)
Chapter Twelve - The Chosen (Hussain Ibn Ali as)

Salam Alaykum.
Lovely idea! ;-)
Non-Muslim view of the Holy Prophet (pbuh)

Non-Muslim view of Imam Ali (as)

Non-Muslim view of Imam Hussain (as)

Enjoy! :shifty: