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In the Name of God بسم الله


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Ali_Hussain last won the day on October 6 2020

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About Ali_Hussain

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  1. Which ones did you look at? The odds look pretty good on Shia Matrimonial - 93/201 makes a change from the usual 10340/183 (although it probably depends on how the male/female ratio of sayeds is spread out) At a glance All Members: 298 Show Male: 93 Show Female: 201 Show Syed: 197 Show Non-Syed: 101 Show
  2. Are you on the waiting list for a council house in the UK? I know people on that, you can always pray for it, but I think with a bit of patience eventually your turn will come insha'Allah. I know a single male in his mid-thirties who has been on the list for three years now and he says he is nearly at the top for a one bedroom flat. So your turn will also come, especially if you have a family.
  3. In Tafsir al-Safi al-Kashani says it is the Banu Isra'il https://www.altafsir.com/Tafasir.asp?tMadhNo=4&tTafsirNo=41&tSoraNo=28&tAyahNo=4&tDisplay=yes&UserProfile=0&LanguageId=1
  4. I think that we are just going to keep going back and forth, but shaykh al-Tusi clearly does not share the opinion of shaykh al-Mufid - if you want to establish that that opinion is the correct one, you need to address the reason why the language in the hadith is different when the salam is sent from near or far. If you remove al-Mufid's name from his opinion, the argument is worthless because neither the hadith he quoted nor the verse say what he is saying. Here is the opinion of al-sharif al-Murtadha: مسألة سابعة عشر (الأئمة عليهم السلام حي يشاهدوننا) مولانا أمير المؤمنين عليه السل
  5. Yeah sure I read that, but the narration they he quoted uses the same verbs as in the one from the first link that I quoted, so his proof isn't really very strong. I agree that generally it isn't really an issue, except when people (as they do) extrapolate crazy beliefs that simply aren't found in the narrations that they are basing them on.
  6. It may be the belief of the shaykh, but what is the hadith that he uses as proof? Here is a sahih hadith which says what I am saying: عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زِيَادِ بْنِ أَبِي الْحَلَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا مِنْ نَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ يَبْقَى فِي الْأَرْضِ أَكْثَرَ مِنْ ثَلَاثَةِ أَيَّامٍ حَتَّى تُرْفَعَ رُوحُهُ وَ عَظْمُهُ وَ لَحْمُهُ إِلَى السَّمَاءِ وَ إِنَّمَا تُؤْتَى مَوَاضِعُ آثَارِهِمْ وَ يُبَلِّغُونَهُمْ مِنْ بَعِيدٍ السَّلَامَ وَ يُسْمِعُونَهُمْ فِي مَوَاضِعِ آثَارِهِمْ مِنْ قَرِيبٍ
  7. wa 'alaykum assalam Start with the books by Dr Tijani, they are a good starting point.
  8. Salam, This is really sad, the same kind of thing happened to my aunt when she was young (9) and it has completely ruined her life. She wrote a memoire recently and the feelings that you described are reminiscent of her description of her feelings in the aftermath of her abuse. You really need to stay strong and keep up the therapy and maybe find an understanding person that you can confide in. In her case she first developed an eating disorder, she overate in order to destroy herself physically, and then that turned into anorexia, which to this day is still a problem. She is in her early
  9. Not really because the argument is that because he (s) is made aware of our salams or our good or bad deeds then that also means that you can make requests of him and he is also aware of them, but that is a stretch because there is no proof for that in the teachings of the Ahl al-Bayt (a). What is certain and proved from narrations is that they can not hear calls from afar.
  10. None, unless you are trying to prove that he is all-hearing, which according to narrations he isn't. Yet people still claim that he is.
  11. Actually according to multiple narrations the Prophet (s) doesn't hear our salams, he is aware of them, but not through hearing.
  12. Salam, All those are valid points but the hardest is probably meeting people when you don't have a family or social circle who are able to cast a wide net. Obviously as a revert you are probably the wrong person to say this to as it must have been harder for you, but it is still a common issue.
  13. These are the other narrations that shaykh al-Hurr al-'Amili included in the chapter on the recommended (mustahabb) and hated (makruh) methods of sitting ( باب ما يستحب من كيفية الجلوس وما يكره منها) وعن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عمن ذكر، عن أبي حمزة الثمالي قال: رأيت علي بن الحسين (عليهما السلام) قاعدا واضعا إحدى رجليه على فخذه، فقلت: إن الناس يكرهون هذه الجلسة ويقولون: إنها جلسة الرب، فقال: إني إنما جلست هذه الجلسة للملالة، والرب لا يمل ولا تأخذه سنة ولا نوم 2- From Abi Hamza al-Thumali, he said: I saw 'Ali b. al-Husayn (a) sitting placing one of his legs on
  14. Salam, محمد بن يعقوب عن عدة من أصحابنا، عن أحمد بن محمد بن خالد عن النوفلي، عن عبد العظيم بن عبد الله بن الحسن العلوي رفعه قال: كان النبي (صلى الله عليه وآله) يجلس ثلاثا القرفصاء وهو أن يقيم ساقيه، ويستقبلهما بيديه، ويشد يده في ذراعه، وكان يجثو على ركبتيه، وكان يثني رجلا واحدة، ويبسط عليها الأخرى ولم ير (صلى الله عليه وآله) متربعا قط I'm not really sure if I've got this 100% right, but it says something along the lines of: al-Kafi - 'Abd al-Azhim b. 'Abd Allah b. al-Hasan al-'Alawi: The Prophet (s) would sit in three ways: (al-qarfasa') and that is that he would raise his lower
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