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Alsalamu Alaikum wa Rahmutallahi wa Barakatu, I am a former Astara-Isma'ili Muslim who became a Muslim and I want to teach about the secretive and little-known Astara-Isma'ili Muslims and expose their beliefs and practices for the purpose of education or helping fellow Sunnis in debates. Astara-Isma'ili Muslims are Sevener Isma'ili Sufi Shiite Muslims. They believe in the first 6 Imams that most Shi'a believe in, but unlike Twelvers, the majority sect within Shiism, Astara-Isma'ili Muslims believe in only 7 Imams and the Imam Mahdi, instead of 12 Imams with the 12th being the Imam Mahdi. Astara-Isma'ili Muslims believe after Imam Ja'far As-Saddiq, Imam Isma'il was the next rightful successor of the Imams. Astara-Isma'ili Muslims believe that Imam Isma'il never died, but instead ascended to heaven. Now they wait seemingly endlessly for the Imam Mahdi to appear. Many sources say 1 Million Astara-Isma'ili Muslims exist, although the vast majority has to use Taqiya to hide their beliefs, so numbers are unknown. The ancient practice of Taqiya, or lying to conceal one’s beliefs, is used by Astara-Isma'ili Muslims to be safe from those who dislike them. Most Astara-Isma'ili Muslims live in Central Asia, the Indian subcontinent, Southern Arabia, North Africa, Western Europe, and North America. In Spain, the UK, Morocco, Algeria, and Tunisia the Astara-Isma'ili Shi'as have family traditions and secretive books to keep them educated in their beliefs. In Indonesia, India, Pakistan, Afghanistan, and Tajikistan they have Pirs, much like Sufis. Astara-Isma'ilis are actually Sufis within Shi’a Islam. In Oman, Yemen, and Saudi Arabia Astara-Isma'ili Muslims have Sheikhs. In Canada and the USA, they rely on various sources. On the Virginia Peninsula on the East Coast of North America is a place called the Islamic Sultanate of Qarsherskiy, which claims to be a sovereign and independent country within the USA. The sultan of Qarsherskiy, Sultan Ali Aq-Qarsherskiyy At-Tarīq, is also known as Brennan as well as the name Abu Hamza Pir, because he is the Pīr, or spiritual leader of the Islamic Sultanate of Qarsherskiy, which is an Astara-Isma'ili government. Qarsherskiy is the only place in the world where Astara-Isma'ilis aren’t subject to persecution or Westernization. In Qarsherskiy are only 2485 people and only 81% of those people are Muslims (this includes deviant and misguided sects) and only 44% of Muslims in Qarsherskiy are Astara-Isma'ili Muslims. Despite being such a small population of people in a small wooded and rural area between Newport News and York County, those Astara-Isma'ili Muslims account for nearly 85% or more of all Astara-Isma'ili Muslims openly expressing their faith online, and 98.6% of all Astara-Isma'ili Muslims not hiding their faith with Taqiya are in Qarsherskiy. By looking into the beliefs and practices publicly displayed for all to see in Qarsherskiy, we see that Astara-Isma'ili Muslims are Shi'a and Sufis as well as Hurufi, meaning they believe in magical properties of the Arabic letters which only comes from the divine will of Allah ﷻ. We also see that Astara-Isma'ilis believe the prophets and Imams can intercede, or get Allah ﷻ to help you when you need help. This is why many say “Ya Ali Madad” (O Ali, help us/me!). They believe by calling upon the imams, they can be helped, which is blatant shirk. They also wear jewelry with Hamsa Hands, or Hand of Fatima, as well as Dhulfiqar swords. It is unclear if Astara-Isma'ili Muslims ever see the jewelry as amulets to ward off evil, which would be shirk, but they admit to wearing it to be identified as separate from other sects, as Muslims wear beard to be seen as Muslims. The next part of this passage is debatable, as instead of relying on what we see to expose the beliefs of Astara-Isma'ili Muslims, I only rely on my own experiences as a former Astara-Isma'ili myself, which means it is unproven and many can refute this claiming there is no evidence. I can testify with 100% certainty that the Astara-Isma'ilis have Hellenic influence in their Deen, which is a major Bid’a. I can also testify that Astara-Isma'ilis have many odd rituals and traditions which are also not from the Quran or Sunnah, such as Shoor, Latmiya, throat singing, and astrological beliefs. I swear that Astara-Isma'ilis have lots of Hurufi, Sufi, Hellenic, Astrological, and Numerological influences in their beliefs which are Bid’a, shirk, and very Haram. Please avoid praying behind these “Muslims” at all costs. We used to curse Shimr all night with dances and chants and over-exaggerated curses claiming that Shimr is a human incarnation of Shaytan on the Earth. I do admit that Astara-Isma'ilis don’t curse the Sahaba, nor do they (directly atleast) worship the Imams.

Is 12er Jaffari and Usuli considered the orthodox version of shia islam

I made this post because I’m somali. And wondered If there is any other Somalis who are Shia I have seen posts on hear but all of them are from a few years ago. And what area are they in like what country’s do they live in because I haven’t seen any in Somali Kenyan where I’m from just looking to see if there’s any other Somalis.

As-Salamu Alaykum. ***I am not trying to spark debate about whether or not tattoos are permissible. Please debate that somewhere else.*** I want to get a tattoo of my father's name. He has the most common name in the world though, named after the Prophet ((صلى الله عليه وآله وسلم)). However, it is spelled differently. I am wondering if it is OK to get his name tattooed on my body in Arabic calligraphy. The reason I am asking is because I would definitely never get a tattoo of something holy or religious. The tattoo would be for my father, not for the Prophet ((صلى الله عليه وآله وسلم)). Thank you.

[This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama! I will also provide some feedback on development efforts, new features and future goals and objectives] Part 1 - The IRC (#Shia) Days! Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 yearold me was still trying to make sense of it all. In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial-up modem was. Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) - I digress. Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in endless debates with our Sunni brothers on an IRC channel called #Shia. (Ok, a side note here for all you little pups. This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”. The “Hashtag” was a much cooler thing back in the day than the way you young’uns use it today). For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client. It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as a member of their chat room. Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.). Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years. I learned everything I knew from that channel and met some of the most incredible people. Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course, the alternate was school and work but that was just boring to a 15-year-old. In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia. As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggybacked on one of our member’s servers and domain name. The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam. As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style. Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way. A thought occurred to me. Why not start a “forum” for the moderators to use? The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today. The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at any time from anywhere was extremely well welcomed by the Internet users. I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just set up was a tiny little acorn that would one day be the oak tree that is ShiaChat.com. [More to follow, Part 2..] So who here is still around from the good old #Shia IRC days?

Im sick of this everytime i geton shia chatrooms or discussions i get banned or kicked off! im not doing any thing wrong!!! I was on shia match matriomonials online chat room and asked any girls for mutah, they gave me a angry face icon,then i when on to ask were there any girls for nikah, no one responded and i was banned again!!! then i was banned from another one,They all seemed indo-paki or south asian, Do Shias hate me, im i not accepted? Am i a horrible shia?

Hi all, I am not sure if this is the right place for this or if I should even be doing this but here goes. Quick back story- I come from a Syed family who like to think they are respectable but their actions prove otherwise. My mum and dad have been married forever and my dad abused my mum physically, mentally and emotionally for around 26 years until me and my sisters decided we had had enough. Growing up in an abusive household was horrendous and the trauma will stay with us forever. This is very common in our family and majority of the couples we know are unhappy with their husbands and lives. We now live separately to my dad and Alhamdulillah, life has been much better. We have always been told to marry Syed’s and never to look elsewhere but I have never agreed with this nor understood why this has to be the case. Shouldn’t it be everyone’s personal preference? I do not agree with imposing your personal views and interpretations upon someone else, especially if the consequences will not affect you in any way. So because of the trauma, I have naturally been very anti marriage and never thought I would have kids, ever. I downloaded some Muslim dating apps to see if there were any decent men out there but I had no luck. I couldn’t even find someone I got along with, never mind someone who is Syed and Shia etc. My mum keeps saying there are loads of good decent Syed men out there, not saying this isn’t true, but I have yet to meet one. I am a big believer in people coming into your life for a reason. Recently I have become closer to my deen and I have been trying to keep my intentions pure and I just genuinely want to be better for the sake of Allah (سُبْحَانَهُ وَ تَعَالَى). Cut to- I have been talking to a Non Syed guy, I know I shouldn’t have carried on after finding out he was Non Syed, but when I tell you the connection was instant. I felt in my heart, almost straight away, that this man will be my husband and the father of my kids. He is everything I have ever prayed for, wanted and more. He has already made me a better person, and has brought be closer to my deen. I genuinely feel like I don’t deserve him and I never thought someone so perfect for me existed. I can now imagine a happy future with him.. I can see us with kids and it makes my heart so full for the first time in forever. He prayed so much during Ramadan and asked Allah (سُبْحَانَهُ وَ تَعَالَى) for a sign and had a beautiful dream of us that night. My mum said she would disown me and tell everyone I am dead to her if I go through with this. And she said she would never eventually come around like some families do and will hold on to the hate forever. She said I will make the rest of her life miserable as the family will blame her for this because she left my dad which is a disgusting mentality. I feel so incredibly torn. I have to either sacrifice my family for my future or my future for my family.. and either my mum will never forgive me or I’ll never forgive her. It’s such an awful situation and I feel so helpless and empty. Any advice in this scenario is appreciated. I know upsetting my mum is so wrong but I truly believe Allah sent him to me. I just feel like this is not a good enough reason to justify disowning someone. It seems so extreme and unnecessary, but I guess that’s what happens when you prioritise culture over religion. Thank you AS

Is the commander of faithful [AS] superior to all the prophets [PBUTH]? You might be surprise after seeing this title that Ali [AS] is superior to all prophets [AS] except prophet Muhammad [PBUTH], and before any studying, you might accuse us of exaggeration and passing the limit of mind and Sharia, but before any judgment we suggest you to follow us to see that how we prove this fact by reasoning and logic, then you’ll judge and find out that getting to the fact isn’t difficult but it will be easy by passing pessimism and doubt. Ali’s[AS] superiority amongst humans is an inevitable fact, because both “Quran” and “traditions” prove this belief, though, dirty hands have always tried to deny the virtues and high traits of this divine man and have perverted the mind of many of Muslims by changing historical facts, so we’ll follow the matter of Ali’s superiority in three chapters: “Quran”, “tradition” and “intellect”: The superior appearance of Ali [AS] in “Quran”: 1: “Tathir” verse:[purification] The first verse amongst tens of verses in “Quran” that explains and implies-as narrators and interpreters admitted- the superiority of spiritual positions of commander of faithful [AS] is this verse: «انما يريد الله ليذهب عنكم الرجس اهل البيت ويطهركم تطهيرا» O family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly. Sura AL-AHZAB, verse 33 In this verse- known as “Tathir” verse- Ali [AS] and his infallible children [AS] were introduced better than all prophets [AS]except prophet Muhammad [(صلى الله عليه وآله وسلم)], because god has decisively announced the cleanliness and infallibility of all his messenger’s dynasty. Important words in this verse such as: ”انّما، يريد، ليذهب، الرجس, اهل البيت” are the secrets and keys of understanding this verse that without knowing them we won’t be able to realize the profound content of this verse, so we’ll deal with explaining these words: 1: the word "انّما" shows exclusiveness: This word at the first of the verse implies special attention to the topic and content of the verse, because this word makes limitation and exclusiveness in the meaning and content of the verse that shows the importance and the greatness of the content. “Ibn Manzur” was an Arab lexicographer of the Arabic language and author of a large dictionary, Lisan al-ʿArab (لسان العرب; lit. 'The Tongue of the Arabs'). says: ومعني إنما إثبات لما يذكر بعدها ونفي لما سواه كقوله : وإنما يدافع عن أحسابهم أنا أو مثلي المعني : ما يدافع عن أحسابهم إلا أنا أو من هو مثلي ، The word “انّما” proves the concept of what is written after it such as this sentence: Only I or someone like me defends their account. Meaning: No one defends their account except me or someone like me, and Lesan Al-Arab,v 13, p 31 This point must be paid attention that exclusiveness in this verse is the “exclusiveness of decree in topic”, like “Velayat” verse: «انّما وليّكم اللّه و رسوله والذين آمنوا...» which in this verse the guardianship is defined only for God, the Messenger and the believer with the characteristics to pay zakat while praying. Definitely, the purification in the verse in question is of the first type, that is, a judicial limitation, not a subjective limitation; That is, purity and fault and avoidance of filth are reserved for the people who are called Ahlulbayt, may peace be upon them, and this characteristic is specific to them, and no person who is disrespectful to them will be included. 2: “pronoun” emphasizes on exclusiveness Not only the word “انّما" shows exclusiveness, but the “عنکم” emphasizes on more exclusiveness, because the object of the verb «ليُذهب» which is “الرجس” must be after its verb but it’s like that and “عنکم” is between them that isn’t without reason because when a word that its position is at end of the sentence, is preceded, it shows the exclusiveness of concept in that sentence. “Ibn Hajar” a classical sunni scholar writes in his book, chapter: sent down verses about “Ahl Al-Bayt” virtues. الآية الأولي: قال الله تعالي: إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا. Sura AL-AHZAB, verse 33 أكثر المفسرين علي أنها نزلت في علي وفاطمة والحسن والحسين لتذكير ضمير عنكم وما بعده. Most of interpreters say that this verse is about “Ali” [AS], “Fatimah” [AS], Hasan and Hussein [AS], because of this pronoun «عنكم». Then he quotes possibilities using of the word “it’s been said” that its reference is unclear and he says after quoting some narratives: this verse has been sent down about spouses and all “Bani Hashim”. Him and his followers who’re trying to partner ordinary and incompetent in such great virtues, must be questioned that: why despite the confession of most of interpreters who say that this verse is sent down about particular people from Prophet’s [(صلى الله عليه وآله وسلم)] relative dynasty, you rely on the talk of minority and try to show that what they say is true? Isn’t it enmity towards “Ali” [AS], “Fatimah” [AS] and their two children? Eventually, “Ibn Hajar” says that this verse is the resource of all virtues of “Ahl Al-Bayt” [AS] not anyone else, and انما"” that implies exclusiveness, shows that this verse is just about “Ah Al-Bayt” [AS]. ثم هذه الآية منبع فضائل أهل البيت النبوي لاشتمالها علي غرر من مآثرهم والاعتناء بشأنهم حيث ابتدئت بإنما المفيدة لحصر إرادته تعالي في أمرهم علي إذهاب الرجس الذي هو الإثم أو الشك فيما يجب الإيمان به عنه وتطهيرهم من سائر الأخلاق والأحوال المذمومة. This verse is the resource of all virtues of prophet’s [(صلى الله عليه وآله وسلم)] dynasty, and is particular for “Ahl Al-Bayt”, because the word “انما” has negated any kind of evil, sin and doubt towards them. 3: god’s will: God’s will in the sentence ” يريد الله “ is “Takvini wilayah” [god’s will while creating creatures, god’s act] not “Tashrihi wilayah” [god’s legitimate commands and prohibitions] , because in “Tashrihi wilayah” all people are addressed without exception, but “Takvini wilayah” doesn’t need to contain everybody and God can allocate a virtue or a trait to certain people and deprive others. So in the verse of conversation will is just “Takvini wilayah” because removing filth and getting purified aren’t general to contain all people or followers of a sect, because fault means any kind of filth that makes others to detest and getting away of sincere servitude of god and this fact isn’t fulfilled unless by god’s “Takvini will”. 4: repulsing the filth: The word “اذهاب” in here means repulsing before appearance because it’s used in this meaning in our conversations, for instance someone says: «أذهب اللّه عنكم الداء والسوء» I wish god to keep you away of disease and sadness, that doesn’t mean that that guy is sick and he’s praying for him to recover but this wish could be made before disease or hardship. So “اذهاب” means “repulse” that before it appears, not “removal” which is eliminating after appearance, that’s why the word “لیذهب” is in the verse not “لیزیل”. 5. Filth and evil: One of the key words in this verse is the word “filth”. Famous philologist “Al-Fayoumy” writes: « الرجس: النتن. و الرجس: القذر. قال الفارابيّ: كلّ شي ء يستقذر فهو رجس». Abomination: stinking. And abomination: dirty. Al-Farabi said: Everything that is considered filthy is an abomination. Ahmad bin Mohammed Al-Fayoumy, Al-Misbah al-Munir, vol. 1, p. 219, The author of the book “Al-ein” writes: « رجس: كل شي ء يستقذر فهو رجس كالخنزير، و قد رجس الرجل رجاسة من القذر، و إنه لرجس مرجوس. و الرجس في القرآن العذاب كالرجز، و كل قذر رجس. و رجس الشيطان وسوسته و همزه...». “Filth” is anything that is “Evil”, like “Pig”, and in “Quran” filth means punishment and any evil is filth. The book “Al-ein”, v 6, p 52 “Raghib Esbahani” has divided “Filth” to three parts, naturel, intellectual and legitimate, and says: « الرجس الشيء القذر». “Filth” is anything which is unclean and polluted. According to what is stated in the statements of the scholars of lexicography, some of which we have mentioned, regis is anything whose presence in a person provides the basis for defects, hurts the soul of a person, and causes people to hate and alienate them, and it includes any kind of sin and iniquity. and pollution or being caught in the trap and temptations of the devil. Although some have tried to narrow the scope of the meaning and examples of the verse and consider the abomination to be exclusive to polytheism and interpret the purpose of the verse only to cleanse the Ahllbayt from polytheism to God and say: "it does not include sins" so that some of the relatives maybe included too, but according to the general application and usage of the word "Al-Rajs" due to the presence of "Al" and "El" next to the word "Rajs", without a doubt, its content should negate and remove all kinds of material filth, and spiritually, external and internal flaws and defects or any kind of deviation at all times, the result of which will be the proof of complete innocence from all sins. Elders’ interpreters: Fortunately, Sunni scholars have mentioned to this point that “Filth” includes all sins and evils not just associating with god: “Fakhr al-Din al-Razi” says in the interpretation of this book: فقوله تعالي : { لِيُذْهِبَ عَنكُمُ الرجس } أي يزيل عنكم الذنوب ويطهركم أي يلبسكم خلع الكرامة... This verse means: god has distanced all sins from you and put the cloth of dignity on you. Al-Razi Safi’I, Tafsir al-kabir, v 22, p 201 “hessas” Sunni exegete says in his book: قال تعالي ( إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) يحتمل التطهير من الذنوب. Probably it means purity of evil and sins. Decrees of Quran, v 4 p 33 “Imam Shawkaanee'” says: « والمراد بالرجس الإثم والذنب المدنسان للأعراض الحاصلان بسبب ترك ما أمر الله به وفعل ما نهي عنه فيدخل تحت ذلك كل ما ليس فيه لله رضا ». “Filth” means sins committed due to disobeying god and doing what he dislikes. Fath al-Qadeer , v 4, p 278 Other exegetes such as: “Ibn Atiyah” and “Tha’labi” have said: « و الرِّجْسَ اسم يقع علي الإثم و علي العذاب و علي النجاسات و النقائص، فأذهب اللّه جميع ذلك عن أَهْلَ الْبَيْتِ ». “Filth” includes punishment, unclean things and any fault, god has distanced all of them from “Ahl Al-Bayt”. Javaher Al-Lesan in interpretation of “Quran”, v 4, p 346 “Al-Alusi” writes in his exegete book: والرجس في الأصل الشيء القذر...، وقيل : إن الرجس يقع علي الإثم وعلي العذاب وعلي النجاسة وعلي النقائص ، والمراد به هنا ما يعم كل ذلك ... وأل فيه للجنس أو للاستغراق ، والمراد بالتطهير قيل: التحلية بالتقوي ، والمعني علي ما قيل: إنما يريد الله ليذهب عنكم الذنوب والمعاصي فيما نهاكم ويحليكم بالتقوي تحلية بليغة فيما أمركم ، وجوّز أن يراد به الصون ، والمعني إنما يريد سبحانه ليذهب عنكم الرجس ويصونكم من المعاصي صوناً بليغاً فيما أمر ونهي جل شأنه . “Filth” means evil….. and it’s been said that it includes sin, punishment and impurity and any fault, the meaning of “رجس” [Filth] in this verse includes all mentioned meanings…. “ال” in the word “التطهیر” [purification] shows generality, it means god’s willed to distance sins from you “Ahl Al-Bayt” and adorn with piety and protect you of evil. Rouh al-Ma'ani, v 22, p 12 “Tantawi” another Sunni expert in his exegete book: « و الرجس في الأصل : يطلق علي كل شئ مستقذر. وأريد به هنا : الذنوب والآثام وما يشبه ذلك من النقائص والأدناس». In fact, “Filth” includes any evil thing, but in this verse, it means the purity of any sin and fault. Tantawi, al-Tafsir al-wasit, v 11, p 20 6: Ahl Al-Bayt” [people of the house] The word “Ahl” is used about those that we have kind of physical, spiritual, intellectual, religious and family dependence towards them. So our family members, spouse, child, grand child and …. are our “Ahl” because we depend on them. So we can say that radical point in the meaning of “Ahl” is dependence, though, sometimes guys except our relatives can be part of our “Ahl”, such as “Salman Farsi” who gets the title of “منّا اهل البيت”, [Salmanis part of Ahl Al-Bayt]. But sometimes it’s vice versa, despite of someone is our relative but due to an act against god’s command and disobeying father’s request, isn’t considered as our “Ahl” such as: the son of “Noah” that god says about him: “ انّه ليس من أهلك” Plus showing family relation, sometimes this word has other meanings that its next word determines it. At first we take look at the opinions of philologist about the word “Ahl” then we’ll say the view of narrators, historians. Philologists like: “Ibn Manzur” and others say: أَهْل الرجل عَشِيرتُه وذَوُو قُرْباه. The “Ahl” of a man are his dynasty and relatives. Lesan al-Arab, v 11, p28, Taj al-Aroos, v 28, p 40 Late “Tarihi” writes: (أهل) أهل الرجل: آله. و هم أشياعه و أتباعه و أهل ملته...و قد مر في (امر): أنهم أهل بيته خاصة. The “Ahl” of a man are his dynasty and followers. Majma’ al-Bahrain, al-Tarihi, v 5, p 203 After looking up into the words of the verse and taking look at the views of philology elders, now we’ll talk about the cause of the revelation of the verse to see if verse includes Ali [AS] like prophet [(صلى الله عليه وآله وسلم)], Fatimah [AS] and her children, till he enjoys of this grate virtue or not? Allamah “Jalal Al-din Suyuti” has quoted 20 narratives quoted via different ways in exegete “Al-Dur Al-Mansur” to prove that the meaning of “Ahl Al-Bayt” is: prophet [(صلى الله عليه وآله وسلم)], Ali [AS], Fatimah [AS], Hasan and Hussein [AS]: أخرج ابن جرير وابن أبي حاتم والطبراني وابن مردويه عن أم سلمة رضي الله عنها زوج النبي صلي الله عليه وسلم : « أن رسول الله صلي الله عليه وسلم كان ببيتها علي منامة له عليه كساء خيبري ، فجاءت فاطمة رضي الله عنها ببرمة فيها خزيرة فقال رسول الله صلي الله عليه وسلم » ادعي زوجك ، وابنيك ، حسناً ، وحسيناً ، فدعتهم فبينما هم يأكلون إذ نزلت علي رسول الله صلي الله عليه وسلم { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيراً } فأخذ النبي صلي الله عليه وسلم بفضلة ازاره ، فغشاهم إياها ، ثم أخرج يده من الكساء وأومأ بها إلي السماء ، ثم قال : اللهم هؤلاء أهل بيتي وخاصتي ، فاذهب عنهم الرجس ، وطهرهم تطهيراً ، قالها ثلاث مرات . قالت أم سلمة رضي الله عنها : فادخلت رأسي في الستر فقلت : يا رسول الله وأنا معكم فقال : إنك إلي خير مرتين « ». It’s been quoted from “Umm Salamah”: prophet [(صلى الله عليه وآله وسلم)] was in my house and had put on a “Kheibari” cloak. “Fatimah” [AS] came in, prophet [(صلى الله عليه وآله وسلم)] said to her: call upon your husband and your two children “Hasan” and “Hussein” [AS], Fatimah [AS] did so and they began having food, suddenly this verse was sent down:” Family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly”, prophet [(صلى الله عليه وآله وسلم)] put clock on their head, then, he raised his hand hands towards sky and said: these are my “Ahl al-Bayt”, god! Purify them of any type of filth, he repeated this sentence three times. “Umm Salamah” said: what about me? Prophet [(صلى الله عليه وآله وسلم)] said: you’re in good path. Al-dur Al-Mansur, v 6, p 603 “Haskani” is another narrator of quoted narratives about “Quran” verses, he’s quoted several narratives about this verse too: The narrator of “Jaber ibn Abd Allah ibn Ansari”: نزلت هذه الآية علي النبي ص و ليس في البيت إلا فاطمة و الحسن و الحسين و عليّ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فقال النبي ص: اللهم هؤلاء أهلي ». When this verse was sent down there wasn’t anybody at home except Fatimah [AS], Hsana and Hussein [AS] and Ali [AS], prophet [(صلى الله عليه وآله وسلم)] said: god, they’re my “Ahl”. Haskani, Shawahid al-tanzil, v 2, p 29 The result of this part of studying about “Tathir” verse shows the presence of Ali [AS] beside prophet [(صلى الله عليه وآله وسلم)] his spouse and his two children. They’re given good tiding by god, which is purification and distance of any pollution and filth, and it shows Ali’s [AS] superiority than prophets [AS]. [Though he’s not prophet and is just successor of prophet]. 2: “Mubahilah” verse [cursing the ones who lie] This is another verse that proves Ali’s [AS] superiority than all prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)]: فمن حاجك فيه من بعد ماجاءك من العلم فقل تعالوا ندع ابناءنا وابناءكم و نساءنا ونساءكم وانفسنا وانفسكم ثم نبتهل فنجعل لعنة الله علي الكاذبين . Those who dispute with you concerning him after the knowledge has come to you, say: 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray, so lay the curse of Allah upon the ones who lie. Sura AL-E-IMRAN, verse 61 THE cause of revelation Undoubtedly, “Mubahilah” verse was sent down about five selected persons by god [those who prophet put his cloak on them plus prophet [(صلى الله عليه وآله وسلم)], Because many of narrators, exegetes, historians and theologians have written this issue in their books and it’s among certain issues. On the other hand historical evidences prove that, in the event “Mubahilah” with “Najran” Nazarenes, prophet [(صلى الله عليه وآله وسلم)], amongst women, just Fatimah [AS] and –amongst children- just took Hasan and Hussein [AS] his two grandchildren with him. “Muslim” writes in his book: ولمّا نزلت هذه الآية : (فقل تعالوا ندع أبنائنا وأبنائكم) دعا رسول اللّه ص عليّاً وفاطمة وحسناً وحسيناً فقال : اللهمّ هؤلاء أهلي. When this verse was sent down prophet [(صلى الله عليه وآله وسلم)] called upon Ali [AS], Fatimah [AS], Hasan and Hussein [AS] and prayed: god, they’re my dynasty. Shahih Muslim, v 7, p 120, the book of shabis virtues, musnad Ahamd, v 1, p 185 أخرج الحاكم وصححه وابن مردويه وأبو نعيم في الدلائل عن جابر قال » قدم علي النبي صلي الله عليه وسلم العاقب ، والسيد ، فدعاهما إلي الإِسلام فقالا : أسلمنا يا محمد قال : كذبتما إن شئتما أخبرتكما بما يمنعكما من الإِسلام . قالا : فهات . قال : حب الصليب ، وشرب الخمر ، وأكل لحم الخنزير ، قال جابر : فدعاهما إلي الملاعنة ، فوعداه إلي الغد ، فغدا رسول الله صلي الله عليه وسلم ، وأخذ بيد علي ، وفاطمة ، والحسن ، والحسين ، ثم أرسل إليهما فأبيا أن يجيباه ، وأقرا له ، فقال : والذي بعثني بالحق لو فعلا لأمطر الوادي عليهما ناراً . قال جابر : فيهم نزلت { تعالوا ندع أبناءنا وأبناءكم . . . } الآية . قال جابر : أنفسنا وأنفسكم رسول الله صلي الله عليه وسلم وعلي ، وأبناءنا الحسن والحسين ، ونساءنا فاطمة. Two of Christian famous figures named “Aqib” and “Sayed Muhzar” went to prophet [(صلى الله عليه وآله وسلم)]. Prophet [(صلى الله عليه وآله وسلم)] told them to become Muslim, they said: we’re Muslim, prophet said: you’re lying, if you want I can prove that you’re not Muslim, they said: prove, prophet said: you’re interest in cross and drinking wine and eating pork, then invited them to “Mubahilah”, in the morning Prophet[(صلى الله عليه وآله وسلم)] went out of “MEDINA” with Ali [AS], Fatimah [AS] and Hasan and Hussein [AS], and ivited “Sayed Aqib” to “Mubahilah” but they didn’t accept and gave up. Prophet [(صلى الله عليه وآله وسلم)] said: swear to god, if they had accepted my invitation to “Mubahilah”, fire would have showered on them from sky, “Jabir” said: this verse this verse was sent down about prophet’s [(صلى الله عليه وآله وسلم)] dynasty: [.…تعالوا ندع أبناءنا وأبناءكم ] Al-Durr al-Manthur, v 2, p 230 أخرج الحاكم وصححه عن جابر » أن وفد نجران أتوا النبي فقالوا : ما تقول في عيسي؟ فقال : هو روح الله ، وكلمته ، وعبد الله ، ورسوله ، قالوا له : هل لك أن نلاعنك أنه ليس كذلك؟ قال : وذاك أحب إليكم؟ قالوا : نعم . قال : فإذا شئتم . فجاء وجمع ولده الحسن والحسين ، فقال رئيسهم : لا تلاعنوا هذا الرجل فوالله لئن لاعنتموه ليخسفن بأحد الفريقين فجاؤوا فقالوا : يا أبا القاسم إنما أراد أن يلاعنك سفهاؤنا ، وإنا نحب أن تعفينا . قال قد أعفيتكم ثم قال : إن العذاب قد أظل نجران. Group of people of “Najran” went to prophet [(صلى الله عليه وآله وسلم)] and said: what do you say about “Isa”? he’s the soul, thrall and the messenger of god, they said: we’re ready to perform “Mubahilah” with you that he’s like this. Prophet [(صلى الله عليه وآله وسلم)]: I’m ready to do that, he prepared his two grandchildren “Hasan” and “Hussein” [AS] to perform “Mubahalah”, but they gave up. Al-Dur al-Manthr, v 2, p 230 Except above narratives , Allamah “Haskani” has quoted some other narratives with the same content with little changes but because content is the same we avoid translating them: وأخرج أبو النعيم في الدلائل من طريق الكلبي عن أبي صالح عن ابن عباس أن وفد نجران من النصاري قدموا علي رسول الله صلي الله عليه وسلم وهم أربعة عشر رجلا من أشرافهم منهم السيد وهو الكبير والعاقب وهو الذي يكون بعده وصاحب رأيهم فقال رسول الله صلي الله عليه وسلم لهما : أسلما قالا : أسلمنا قال : ما أسلمتما قالا : بلي قد أسلمنا قبلك قال : كذبتما يمنعكم من الإسلام ثلاث فيكما : عبادتكما الصليب وأكلكما الخنزير وزعمكما أن لله ولدا ونزل ) إن مثل عيسي عند الله كمثل آدم خلقه من تراب ( الآية) فلما قرأها عليهم قالوا : ما نعرف ما تقول ونزل ) فمن حاجك فيه من بعد ما جاءك من العلم ( يقول : من جادلك في أمر عيسي من بعد ما جاءك من العلم من القرآن ) فقل تعالوا ( إلي قوله ) ثم نبتهل ( يقول : نجتهد في الدعاء أن الذي جاء به محمد هو الحق وأن الذي يقولون هو الباطل فقال لهم : إن الله قد أمرني إن لم تقبلواهذا أن أباهلكم فقالوا : يا أبا القاسم بل نرجع فننظر في أمرنا ثم نأتيك فخلا بعضهم ببعض وتصادقوا فيما بينهم قال السيد للعاقب : قد والله علمتم أن الرجل نبي مرسل ولئن لاعنتموه إنه ليستأصلكم وما لاعن قوم قط نبيا فبقي كبيرهم ولا نبت صغيرهم فإن أنتم لم تتبعوه وأبيتم إلا إلف دينكم فوادعوه وارجعوا إلي بلادكم وقد كان رسول الله صلي الله عليه وسلم خرج ومعه علي والحسن والحسين وفاطمة فقال رسول الله صلي الله عليه وسلم : إن أنا دعوت فأمنوا أنتم فأبوا أن يلاعنوه وصالحوه علي الجزية Al-Durr al-Manthur, v 2, p 231, 232 وأخرج أبو نعيم في الدلائل من طريق عطاء والضحاك عن ابن عباس أن ثمانية من أساقف العرب من أهل نجران قدموا علي رسول الله صلي الله عليه وسلم منهم العاقب والسيد فأنزل الله ) فقل تعالوا ندع أبناءنا ( إلي قوله ) ثم نبتهل ( يريد ندع الله باللعنة علي الكاذب فقالوا : أخرنا ثلاثة أيام فذهبوا إلي بني قريظة والنضير وبني قينقاع فاستشاروهم فأشاروا عليهم أن يصالحوه ولا يلاعنوه وهو النبي الذي نجده في التوراة فصالحوا النبي صلي الله عليه وسلم علي ألف حلة في صفر وألف في رجب ودراهم. Al-Durr al-Manthur, v 2, p 232 أخرج مسلم والترمذي وابن المنذر والحاكم والبيهقي في سننه عن سعد بن أبي وقاص قال : « لما نزلت هذه الآية { فقل تعالوا ندع أبناءنا وأبناءكم } دعا رسول الله صلي الله عليه وسلم علياً ، وفاطمة ، وحسناً ، وحسيناً ، فقال » اللهم هؤلاء أهلي « » . Al-Durr al-Manthur, v 2, p 232 وأخرج ابن جرير عن غلباء بن أحمر اليشكري قال « لما نزلت هذه الآية { فقل تعالوا ندع أبناءنا وأبناءكم . . . } الآية . أرسل رسول الله صلي الله عليه وسلم إلي علي ، وفاطمة ، وابنيهما الحسن ، والحسين ، ودعا اليهود ليلاعنهم فقال شاب من اليهود : ويحكم أليس عهدكم بالأمس إخوانكم الذين مسخوا قردة وخنازير؟ لا تلاعنوا . فانتهوا » Al-Durr al-Manthur, v 2, p 232 Ali [AS] is the soul of prophet [(صلى الله عليه وآله وسلم)] One of verses that we can use it to prove Ali’s [AS] superiority than all humans even prophets except Islam's prophet [(صلى الله عليه وآله وسلم)] is “Mubahilah” verse, because god introduces “Ali” [AS] as the soul of prophet [(صلى الله عليه وآله وسلم)], and the narrations and sayings of historians and hadith scholars are also used that the meaning of “انفسنا” is “Ali” [AS]. قال جابر: (أنفسنا وأنفسكم) رسول اللّه وعلي بن أبي طالب (وأبنائنا) الحسن والحسين (ونسائنا) فاطمة. وهكذا رواه الحاكم في مستدركه... ثمّ قال: صحيح علي شرط مسلم ولم يخرجاه. “Jaber” has said that the meanings of (أنفسنا وأنفسكم) are Prophet Muhammad [(صلى الله عليه وآله وسلم)] and Ali [AS] and the meaning of (أبنائنا) is “Hasan” and “Hussein” [AS] and (نسائنا) means “Fatimah” [AS]. Tafsir, ibn kathir, v 1 p 379 ,Shukani, Fath Al-qadir v 1, p 348 “al-Zamakhshari” says: وفيه دليل لا شئ أقوي منه علي فضل أصحاب الكساء عليهم السلام. This verse is the strongest and most valid reason for the superiority of “Kisa’” [cloak] companions. Al-Kashshaf, v 1, p 370 “Ibn Hajar Haytami” says: وأخرج الدارقطني أن عليا قال للستة الذين جعل عمر الأمر شوري بينهم كلاما طويلا من جملته أنشدكم بالله هل فيكم أحد قال له رسول الله صلي الله عليه وسلم ( يا علي أنت قسيم الجنة والنار يوم القيامة غيري قالوا اللهم لا ). “Dar Qatni” has quoted: Ali, peace be upon him, protested with those present on the day of Shura and said: I swear to God, is there anyone among you whose kinship is closer to the Messenger of God And is there anyone other than me whom the Prophet, may God bless him and grant him peace, made him his soul and called his children his children and his wife as superior to his wife? They said: no there’s not. “Jabir Ibn Abdullah” says: we were with prophet [(صلى الله عليه وآله وسلم)] that Ali [AS] arrived. Prophet said: my brother has come. Then he touched “Ka’aba” and said: swear to god, it’s him and his Shiites who are prosperous on the day of Resurrection, he’s the first one of you who believed and is the most staunch of you to god’s promise, and is the most righteous of you amongst peasant and is the most cherished of you in the sight of god. Then this verse was sent: “ان الذين آمنوا وعملوا الصالحات أولئك هم خير البرية” Kefayat al Talib, 118 Who/what is “Al-Bariyyah” [the best creature]? You saw some of narratives about “Al-Bariyyah” verse that introduced the instance of “Best creature” and it must be enough for those seeking the truth and these narratives decry falsifiers and ill-wishers of Ali [AS] and his children and from another side these narratives prove the superiority of Ali [AS] over prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)] and prophecy position, because «خير البريه means “the best creature” and is a trait that includes the beginning of creation to the end and it’s an honor for Ali [AS]. Ali’s [AS] superior face in Hadith: Imagining divine face of commander of faithful [AS] and depicting his behavioral, practical and verbal beauties from amongst Thousands of talks of prophet [(صلى الله عليه وآله وسلم)] require creating the books, however elders, in the past and present, have written books in this regard, but prophet’s [(صلى الله عليه وآله وسلم)] narratives about the personality of virtues of Ali [AS] are a lot. Amongst all these narrative, following narrative has been quoted by supporters and opponents and is a valid document for our claim and in fact it’s the complement for former verses and indicates Ali’s [AS] superiority over all prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)]: «من أراد أن يري آدم في علمه ، ونوحاً في طاعته ، وإبراهيم في خلته ، وموسي في هيبته ، وعيسي في صفوته ، فلينظر إلي علي بن أبي طالب رضي الله عنه » Anyone who wants to see the knowledge of “Adam” , the tolerance of “Noah”, the fame of “Abraham” and the greatness of “Muses”, should look at Ali [AS]. قوله صلي الله عليه وآله وسلم : ( من أراد أن ينظر إلي نوح في عزمه ، والي آدم في علمه ، والي إبراهيم في حلمه ، والي موسي في فطنته ، والي عيسي في زهده ، فلينظر إلي علي بن أبي طالب ) . أخرجه البيهقي في صحيحه ، والإمام أحمد بن حنبل في مسنده ). This narrative has been quoted by “Beihaqi” and “Ahmad Ibn Hanbal” two of famous narrators and writers, the owner of famous works, but unfortunately this narrative isn’t seen in new editions, it shows that this Hadith has been distorted just like other historical quotations regarding Ali’s [AS] virtues. “Ibn Abi Al-Hadid” has admitted to the virtues of Ali [AS] and has quoted this Hadith without any doubt. الخبر الرابع : من أراد أن ينظر إلي نوح في عزمه ، وإلي آدم في علمه ، وإلي إبراهيم في حلمه ، وإلي موسي في فطنته ، وإلي عيسي في زهده ، فلينظر إلي علي بن أبي طالب ' . رواه أحمد بن حنبل في المسند ، ورواه أحمد البيهقي في صحيحه . The exegete of Nahj Al-Balaghah, v 9, p 100 “Fakhr al-Din al-Razi says: ويؤيد الاستدلال بهذه الآية ، الحديث المقبول عند الموافق والمخالف ، وهو قوله عليه السلام : ( من أراد أن يري آدم في علمه ، ونوحاً في طاعته ، وإبراهيم في خلته ، وموسي في هيبته ، وعيسي في صفوته ، فلينظر إلي علي بن أبي طالب رضي الله عنه ) فالحديث دل علي أنه اجتمع فيه ما كان متفرقاً فيهم ، وذلك يدل علي أن علياً رضي الله عنه أفضل من جميع الأنبياء سوي محمد صلي الله عليه وسلم... There’s a narrative that confirms reasoning to this verse to prove Ali’s [AS] superiority] and both supporters and opponents accept it and that narrative is from prophet [(صلى الله عليه وآله وسلم)] who said: “Anyone who wants to see the knowledge of “Adam” , the tolerance of “Noah”, the fame of “Abraham” and the greatness of “Moses”, should look at Ali [AS]”. Because this Hadith implies that all these traits exist in these prophets separately, exist in Ali [AS] and it shows that Ali [AS] is better than all prophets [AS] except Prophet Muhammad [(صلى الله عليه وآله وسلم)]. Al-Tafsi Al-Kabir, v 8, p 72 “Abu Hayyan al-Andalusi” the owner of Tafsi book “ Al-Bahr Al-Muhit” has denied and says It’s been forged, Of course the view of such guys is quite clear, because the topic of this Hadith is citing the virtues of Ali [AS] from prophet [(صلى الله عليه وآله وسلم)] that’s why they say that it’s been forged. He says: وأما الحديث الذي استدل به فموضوع لا أصل له . وهذه النزغة التي ذهب إليها هذا الحمصي من كون علي أفضل من الأنبياء عليهم السلام سوي محمد صلي الله عليه وسلم ) ، وتلقفها بعض من ينتحل كلام الصوفية ، ووسع المجال فيها ، فزعم أن الولي أفضل من النبي...هذه المقالة مخالفة لمقالات أهل الإسلام . نعوذ بالله من ذلك... The Hadith of Ali’s [AS] superiority over prophets [AS] has been forged…… the thought of lord’s superiority over prophet is in contradictory with Islamic beliefs. Tafsir Al Bahr Al Muhit ”, v 2, p 504 Late “Mara’shi” The author of the book “Sharh ehqaq Al-Haqq” has made throughout research amongst Sunni books and extracted this Hadith from Sunni narrative resources: الحديث الرابع والعشرون ( من أراد أن ينظر إلي آدم ، إلي نوح ، إلي إبراهيم ، إلي موسي ، إلي عيسي ، فلينظر إلي علي بن أبي طالب عليه السلام ) رواه جماعة من أعلام العامة في كتبهم : منهم العلامة المولوي ولي الله اللكنهوئي في ( مرآة المؤمنين في مناقب أهل بيت سيد المرسلين ) ( ص 35 ) قال : ( في حديث ) قال صلي الله عليه وسلم : من أراد أن ينظر إلي آدم في علمه وإلي نوح في تقواه وإلي إبراهيم في حلمه وإلي موسي في هيبته وإلي عيسي في عبادته فلينظر إلي علي بن أبي طالب . Anyone who wants to see the knowledge of “Adam” , the piety of “Noah”, the fame of “Abraham” and the greatness of “Muses” and the worshiping of “Isa”, should look at Ali [AS]. Then late “Mara’shi” mentions to Sunni resources which have quoted this narrative: Allamah “Shahab Al-Din Ahmad Husseini shafi’I”, “Tuzih Al-Dalil”, p 232, Allamah Abu Hafs Umar ibn Muhammad, “Al-Vasilah”, p 168, Allamah Jamal Al-Din Muhammad ibn Mukram Ansari, “the history of Damascus”, v 17, p 148, and…. Sharh Ehqaq Al-Haqq, late Mara’shi, v 22, p 296-300 Allamah “Amini” the author of the lasting and valuable work named “Al-Ghadir” quotes this hadith from different resources of Sunni such as: “musnad Ahmad” and “Sahabis’ virtues” from “Beihaqi” and “Manaqib” from Kharazmi”, and proves Ali’s [AS] superiority and stamps of approval on the validity of this Hadith. 1 - أخرج إمام الحنابلة أحمد عن عبد الرزاق بإسناده المذكور بلفظ : من أراد أن ينظر إلي آدم في علمه ، وإلي نوح في فهمه ، وإلي إبراهيم في خلقه ، وإلي موسي في مناجاته ، وإلي عيسي في سنته ، وإلي محمد في تمامه وكماله ، فلينظر إلي هذا الرجل المقبل . فتطاول الناس فإذا هم بعلي بن أبي طالب كأنما ينقلع من صبب ، و ينحط من جبل. And as well as some of Sunni’s figures have quoted this narrative in their books with similar words and sometimes with little change such as: “Abu-Bakr Ahmad ibn Hasan Beihaqi” in “Sahabis’ virtues” and “Kharazmi Maliki” in “Al-Manaqib” p 49, “Abu Salim Kamal Al-DDin Muhammad ibn Shafi’I” in “Matalib Al-Rasool”, “Ezzu Al-DDin ibn Abi Al-Hadid” in “interpretation of Nahj Al-Balagha”,v 2 p 236, Hafiz Abu Abdullah Ganji Shafi’I, in “ Kefayat Al-Talib” p 45, “Ibn Sabbagh Maliki” in “Al-fusool Al-Muhimmah”, v p 21, “Sayed Mahmud Alusi”, and Sayed Ahmad Qadin Khani, in “Hedayat Al-Martab” p 146 Al-Allamah “Amini”, Al-Ghadi, v 30, p 355-360 Result and Summery: God’s attestation to the purification of Prophet’s [(صلى الله عليه وآله وسلم)] dynasty specially commander of faithful [AS] And getting the title of Prophet’s soul which is the best spiritual position for Ali [AS] and the famous Hadith of “Ashbah” in which superb and high traits of prophets [AS] like: “Adam”, “Noah”, “Muses”, “Isa”, “Abraham” [AS]… are written and commander of faithful [AS] is introduced as the one who is the sign of these great traits, all these privileges prove Ali’s [AS] superiority over all prophets [AS] except prophet Muhammad [(صلى الله عليه وآله وسلم)]. Wa Salaam

AL-Salamu Alaykum va Rahmutalahi va Barakatu min Qarsherskiy. I am starting to have doubts and I believe Sunni Islam is the path of Haqq more and more. One thing is that we say "Ya Ali madad,'' which literally means "O, Ali, HELP ME," and the Sunnis in my area told me that it is Shirk because you cannot rely upon Imam Ali ((رضي الله عنه).) because he is dead now and only Allah (سُبْحَانَهُ وَ تَعَالَى) will answer your calls to prayer. I also have trouble believing the 12 imams are infallible and divine. Maybe Ali ((رضي الله عنه).) was the rightful successor but the 12 imams after Ali ((رضي الله عنه).) I don't believe are right. They brought esoteric influence into our faith and claimed to be divine. I also learned Iran used to be mostly Sunni until a past leader forcefully converted everyone to Akhbari Shi'a Islam and then after that Usulis crushed the Akhbaris and began creating Bid'a and doing Shirk with Ali ((رضي الله عنه).) as I previously mentioned. And then there are practices like Tatbir and Matan which leave me sore and injured and hurt and I ask "for what reason am I doing this? This cannot help what happened to Hussein (رضي الله عنه). in the past!" and I wish to stop doing that. Also, why do we have to use taqiyya if our faith is the truth? The prophet SAW prayed the 5 prayers during separate times except when making long journeys or when necessary such as when the Muslims were feeling lots of burden. And how can the Imams know every shred of knowledge in the universe?! That's just something I'll never understand from from my perspective, seems wack! Only Allah (سُبْحَانَهُ وَ تَعَالَى) knows everything. And why do we have symbols of Shirk like Evil Eye and Hand of Fatima? Its Shirk. I shouldn't have to explain why! When I ask scholars they just say "If it has Quranic verses, it isn't Shirk," but then why not just use Quranic verses alone? Why eyes and hands and symbolism of esotericism? I can go on and on about my doubts against Shi'i sect.

HELP FROM OTHER THAN ALLAH? This debate, in the Shia community, is an unnecessarily controversial topic. You can find the description of this dilemma under various headings, the most famous of which is “Is saying Yā ʿAlī Madad allowed in Islam?” Is it shirk (association of partners with Allah), bidʿah (innovation in religion), mustaḥabb (recommended) or ḥarām (prohibited)? Many people resort to asking the Marājiʿ , seeking their fatāwā’ (jurisprudential ruling) on this matter. Some resort to their own whims and opinions, without caring or bothering to research, investigate, and peruse the Islamic literature on this matter. Among those who choose the more difficult of the three paths, i.e., to search for truth by investigation and research (taḥqīq), are two factions. First are those with confirmation bias who only set out to find proofs that fortify their claim, while ignoring or misinterpreting any evidence against their argument—these people are actually not looking for the truth, they have already made up their minds as to what the truth is, and won’t be convinced no matter how obvious and in their face the reality is. It is very hard for a person who is firmly rooted in a certain belief system to change his/her mindset, and if Allāh leaves them wandering in their rebellion, then not even the Prophet ﷺ can guide them. [7:186] The second group is constituted by actual skeptics who are willing to stand corrected when the argument presents itself in front of them, and strive to the best of their capability to remain logical and unbiased in their research. Āyatullāh Sayyid Kamāl al-Ḥaydarī said in one of his lectures: “When you or I read history, we seek to take what supports and establishes the correctness of our creed, sect, and religion, (i.e., what we already believe), however, if we put these biased glasses on, we will not reach the truth. Therefore, the search for truth must be more important than belonging to a sect or religion. Let the focus of your research be upon the truth. It may be that what you find is congruent with the religion you are convinced about, and it could also be that what you are convinced about is contrary to the truth. Akhbārī seeks to establish Akhbāriyyah, Uṣūlī seeks to establish Uṣūliyyah, philosophers seek to establish philosophy, ʿIrfāni seeks to establish ʿIrfān. If this is your focus, then rest assured you are not searching for the truth. Memorize this statement: ‘The search for truth is more important than belonging’—this is what we are calling for when we call towards logic (mantiq), i.e., we must find that you exhibit a logic geared toward the search for truth, not a logic which seeks to support whatever you are already upon.” WHERE TO SEARCH FOR THE TRUTH? The answer is clear-cut and straightforward. The Qur’ān should be any Muslim’s first point of reference whenever researching religion. The first question that should arise in a believer’s mind regarding Allāh’s decree or order is, “What does the Book of Allāh say?” George Tarabishi, a Syrian writer, has reportedly said that the reason why Muslims have become as debased and impotent as they have, is because they have left the Islām of the Qur’ān and accepted the Islām of ḥadīth. Regardless of what state the rest of the ummah­ is in, this notion most certainly holds true for the majority of the Twelver Shias today. The approach towards religion, for centuries, in the Shīʿī school of thought has been a traditional (ḥadīth-based) one. The practice of most turbaned scholars nowadays is to read the ḥadīth books, pick out traditions that support their cause, and feed them to the masses, without caring in the least to verify, at least, the chain of narrators first. How would they? Most are not even adept in ʿilm ar-rijāl (the study of people who transmitted/reported sayings from the holy Prophet ﷺ or the Imāms). Even if some of them do bother to verify the chain, they still fail on the second, and perhaps the most important step, which is to test the veridicality of the narration upon established principles from the verses of the holy Qur’ān. No matter how strong the chain of narrators is, if the narration opposes the Qur’ān, it should be thrown away, because whatever is from the Infallibles (عليه السلام) can never contradict the word of Allāh. In Mu’jam Rijāl al-Ḥadīth, Imām ʿAlī ar-Riḍā (عليه السلام) has confirmed the above methodology. However, most modern scholars have a converse approach: They study the corpus of narrations and subsequently read the Qur’ān, interpreting the verses according to the ḥadīth perspective. What they are doing is trying to make the Qur’ān comply with what they have already established from the narrations. Such a reading of the Book is close to fabricating lies against Allāh and His Messenger ﷺ. Then who is more unjust than [the one] who invents a lie about Allāh to mislead the people without knowledge? Indeed Allah does not guide the transgressors [6:144]. Hence, our methodology for this research will be primarily based upon clear (muḥkam) verses from the Qur’ān, and ḥadīth shall only be relied upon if it conforms to the Book. This is important because, the Qu’ān is “Furqān” or “Criterion” that separates truth from falsehood [2:185] [3:4] [25:1]. And truth has become distinct from error [2:256]. THE QUR’ĀN It’s harrowing how this explicit verse is still not enough to shatter the arguments that our fellow Shias come up with. Despite having memorized “You alone we worship and You alone we ask for help” [1:5] since childhood and hopefully reciting the verse at least 10 times a day in our daily prayers, it seems like we haven’t understood the message of it (and how clear a message it is!). The verse declares that worship is for Allāh alone—this is because of the use of the word “iyyāka”. If the verse said “We worship you” (as opposed to the usage of ‘only’ or ‘alone’), then the wording would have been different; Allāh could have revealed, “نَعْبُدُكَ وَ نَسْتَعِيْنُكَ”, which would translate to “We worship you and seek help from you.” But no! The word “إياك” has reserved the act of worship for Allah alone, without exception. This is clear to every believing Muslim, and is the fundamental pillar of Islām, i.e., tawḥīd. The rejection of other deities and gods as unworthy of worship is the very foundation of this monotheistic religion. But what most of us often choose to forget is that the same reservation and restriction is placed, without any distinction, to the act of seeking help. Both the phrases are separated only by a “و” (and). The import of the verse would have not changed had Allāh chosen to omit the second “إياك”, that means, the Qur’ān could have said, “You alone we worship and seek help from.” The meaning is not that different, is it? So, what is the need to add another “iyyāka” before “nastaʿīnu”? The reason is right in front of you. It is to put emphasis on the “You only/alone” part. “Seeking help” is very similar to the act of “worship” in the manner that both are reserved, by how this verse reads, for Allāh, and no one else. Here comes the layman Shia’s first question: “That seems illogical, how can it be said that “seeking/asking for help” is reserved for Allāh alone? Do we not seek help from other human beings like family, friends, doctors, teachers, strangers, and so on? Are we then flouting and violating an Islamic law by seeking help from the creation of Allāh, while it is reserved for the Creator alone?” This question is insincere, and only asked by those who want to defend their practice of saying “Yā ʿAlī madad” or “Yā Ḥusayn madad” to the very last breath. The answer to this question is very simple, “Asking for help from anyone who is alive and present in front of you is allowed and unproblematic, but seeking assistance from someone who is behind the curtain of ghayb is prohibited, because ghaybī assistance is from Allāh alone.” A counter that opponents of this argument often come up with is, “But the Prophet (S) and his Ahlulbayt (عليه السلام) are all alive, just like those killed in the way of Allāh (martyrs/shuhadā’). Doesn’t the Qur’ān say, “Do not call those slain in Allah’s way ‘dead’. No, they are living, but you are not aware. [2:154] …they are alive with their Lord, receiving provision [3:169]”?” First of all, most scholars opine that this realm of existence or state of living is not the same as ours, but it is barzakh. This will be confirmed if you refer to Tafsīr al-Mīzān for the above verses. Secondly, the verse still doesn’t legitimize or vindicate seeking help from martyrs because of the simple fact that even if alive, they are not present in front of us, but are on the other side of the curtain of ghayb, and therefore, seeking help from them would be disobedience in light of the verses of the Qur’ān. Moreover, they themselves are dependent on Allāh for their provision. In sūrah al-Baqarah, Allāh says, “And seek help through patience and prayer. And indeed, it is difficult except for the humble ones—who are certain they will meet their Lord and they will return to him.” [2:45-46] A very similar verse is found later on in the same sūrah: The phrase “ٱستعينواْ بٱالصبر وٱلصلوة” appears in both the verses. Patience and prayer are listed as the means or methods of seeking help. The verb for help is “astaʿīnu”—same as the one in sūrah al-Fātiḥah. In verse 153, Allāh is explicitly addressing “those who believe”, however, in the verse 45, Allāh is addressing Banī Isrā’īl (The Children of Israel). From the context of both verses, it can be understood that the teaching is not specific to Children of Israel, but even if someone ignorant enough does come up with the objection, the latter verse (153) clarifies the matter. Verse 45 is just a continuation of Allāh’s commandments to Banī Isrā’īl that begin from verse 40, which includes upholding covenants, believing in Allāh’s revelations, establishing and bowing down in prayer, paying the charity (zakāh), etc. The succeeding verses are also addressed to the same nation. A believer’s prayer is established when his niyyah (intention) is khāliṣ (pure), that is, to seek nearness to Allāh, his Lord and Sustainer (qurbatan ilallāh). Allāh continues, “and it is difficult except for the humble ones”—“it” refers to the act of prayer or “ṣalāh”. Clearly, prayer is the ultimate representation of complete submission to one’s Lord, when one bows down and then prostrates to Him, he admits his weakness to his Lord, who is the Almighty and All-Powerful. The believer is always in need of help from his rabb. Prayer is where a believer is humbled, as Allāh says in sūrah al-Mu’minūn, “Certainly the believers will have succeeded. Those who are humble in their prayer” [23:1-2]. Allāh repudiates those who are negligent of prayer and do good deeds only to show off: “So woe to those who pray [but] are heedless of their prayer. Those who make a show of their deeds.” [107:4-6] It is clear how humbly standing in prayer in front of Allāh is one of the best ways to seek help from Allāh. The second way mentioned in the verses is through “patience”. Patience is an exemplary trait in a human being that makes any hardship possible to overcome. It would seem that the believers, by being patient, have helped themselves, out of their own ability, but that is where verse 153 corrects you, “Indeed Allah is with those who are patient”—so even when the believers are being patient in the face of hardships, Allāh is with them. This confirms that the source of help is Allāh alone, in all cases! It could be said that on the basis of these verses that ṣabr and ṣalāh are two “wasā’il” of receiving divine assistance and support. The import of these verses is crystal even from a superficial reading, and does not need much clarification, as the meaning is not of an esoteric or arcane nature. However, just to supplement our argument, let’s take a narration from al-Kāfī, as mentioned in al-Mīzan fī Tafsīr al-Qur’ān by ʿAllāmah Ṭabāṭabā’ī: Imām aṣ-Ṣādiq said: “Whenever ʿAlī ((عليه السلام).) faced a difficulty, he used to stand up for the prayer and then recite this verse…” and also, “When a man is confronted by a hard misfortune, he should fast. Surely Allāh says: and seek help through patience, that is, fast.” Here, the Imām ((عليه السلام).) has interpreted ṣabr as “fast” or “ṣawm”. The tafsīr mentioned in this ḥadīth does not contradict the matn of the Qur’ān because fasting certainly requires a lot of patience. Hence, a wasīlah of seeking recourse other than prayer is fasting. Verse 46 says that the humble ones are “those who are certain that they will meet their Lord and return to him.”—this clause is important, as we’ll explain next: The translation of the above verses of the same chapter 2, al-Baqarah, [2:155-157] is: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, and give good tidings to the patient, who, when disaster strikes them, say, “Indeed we belong to Allāh and indeed to Him we will return. Those are the ones upon whom are blessings from their Lord and mercy and it is those who are rightly guided.” These verses tie up beautifully with [1:5], [2:45], and [2:153]. In al-Fātiḥah, we are taught to ask Allāh for help, and what help did we ask Him for?—“Guide us to the straight path” [1:6]. We’re asking for “guidance”. Allah’s guidance is to be found in His Book, which is a guidance for the godwary [2:3]. He ((سُبْحَانَهُ وَ تَعَالَى).) taught us to seek recourse through praying and observing patience (or fasting, acc. to tradition) in verses 45 and 153, where he also said, “إن الله مع الصابرين“. In the verses under discussion, He (سُبْحَانَهُ وَ تَعَالَى) has detailed who the الصابرين are. He (سُبْحَانَهُ وَ تَعَالَى) says that the believers will be tested with fear, hunger, monetary loss, death, fruits, etc. but also instructs his Prophet ﷺ to bear good news for the “patient” ones. What are the characteristics of those people? They patiently remember their Lord in times of affliction and calamity, remembering that their return is to Allāh, therefore the calamities of this world are trivial compared to those of the Hereafter. It is this remembrance of the day of Judgment that helps them stay patient in the face of adversity, because they are certain they will meet their Lord [2:46]. Such are the people who are helped by Allāh, and upon whom are blessings from their Lord [2:157]. There you have the guidance you asked for in al-Fātiḥah! Hence, is is those who are rightly guided. The 62nd verse of Surah An-Naml (27) is a cogent argument for all believers who exercise their reason. It is a rhetorical question or challenge to people who invoke or call upon anyone besides Allāh from among his creation. The translation is: Who answers the distressed when he calls Him and removes evil and appoints you as inheritors of the earth? Is there a god with Allāh? Little do you remember! If anyone other than Allāh could possibly answer you and remove your distress, then would not this challenge of Allāh become pointless (astaghfirullāh!)? Imām ʿAlī (عليه السلام) and Rasūlullāh ﷺ are clearly separate from Allāh and are His creations. They are not gods, that is true, and no Shīʿī believes that. All of the anbiya’ and ‘awliyā are His righteous servants whose only purpose is to guide us to the right path. They do not have a share in Allāh’s creation or might. They do not control the atoms of the universe. Therefore, when you call upon them in times of need, you are actually countering Allāh’s argument in the above verse. To boil it down for the layman in simple terms, what you are implying is: “Yes, O’ Allāh, apart from You, there are some creations of Yours who can answer us when we call them, and can remove our adversities, difficulties and problems.” Allāh: “Is there a God with Allāh?” You: “No, my Lord, they are not gods, but You have created them and appointed them as intermediaries. They can only hear our call and respond to us with Your permission. They are not indepentent of You, rather they are a wasīlah to You!” This is the typical Shīʿah argument, which is, unfortunately, often even put forward by pseudo-scholars who occupy the pulpit and address majālis consisting of hundreds and thousands of laymen who only know how to applaud the “mawlānā” or “dhākir” no matter what ghuluww or kurf they may be insinuating. Allāh answers this first in Sūrah al-Isrā’: Verses 56-57: Say: “Invoke those whom you claim besides Him, for they neither have power to remove your adversity nor bring change. They (themselves) are those who call and seek means to their Lord, whoever is nearer, expecting His mercy and fearing His punishment. Indeed your Lord’s punishment is to beware of. Lo! You were claiming that the prophets and Imāms have been given power by Allāh to hear you (even when they are in ghayb or deceased) but Allāh refuted you and negated your argument. If this verse talked about idols, then verse 57 would be meaningless because idols do not call upon Allāh or seek wasīlah to Him, or seek His nearness or fear His punishment. Therfore, it is proven that those whom “you claim besides Him” are clearly living creatures who pray to their Lord and fear His punishment. Was this not the exemplary behavior of all the prophets, Imāms and His righteous servants? You claimed that the prophets and Imāms themselves are a wasīlah to Allāh! That is why you were calling them. The argument you put forward is that you call upon these servants of Allāh because they are nearer to their Lord and therefore, will intercede for you in your supplications. But what did Allāh say? Read the āyāt again. "لا يملكون" means no power/control. Allāh again refutes the same argument in Sūrah Fāṭir: And those whom you call besides Him do not control even as much as the husk of a date stone. If you call them, they do not hear your call, and if they heard they would not respond to you. And on the day of qiyāmah will deny your shirk [35:13-14] The translation is clear. Those whom you invoke are creations who have not been given a share in Allāh’s power to control anything, they are nothing but dependent servants of Allāh. They can not even control a thing as small and insignificant as the husk of a date-seed, so how can they solve your problems? This verse, again, is not talking about the idols worshipped by idolaters, because of the words, “and if they heard, they would not respond to you”—we all know idols can not hear in the first place, so there was no need for Allāh to say “and if they heard”. Neither are idols conscious, sentient, speaking entities who possess intellect. That is why, it is only fitting that those who, on the day of qiyāmah will deny your shirk are righteous servants of Allāh, like the awliyā’, the angels or the prophets. Verse [27:62] when talking about calling Allāh, used the phrase: “Is there a god with Allāh” and this verse says “will deny your shirk”—hold on! But we never worshipped the Imāms or considered them to be gods, we only called upon them to help us—that is what the layman says. However, in Allāh’s eyes, this is shirk. Say: “Have you not considered your partners whom you call besides Allāh. Show me what have they created from the earth. Do they have partnership (with Him) in the heavens or have we given them a book so they are on evidence from it? No, rather the wrongdoers promise one another nothing but delusion.” [35:40] Are Imāms the creators? (naʿūdhubillāh) No! Are they Allāh’s partners in the skies/heavens? No! Have they been given a book containing evidence that you can call upon them? No! This is how the āyah can be applied to our current belief. The istighāthā defendant replies: “But the Prophet ﷺ was given a book. In fact, it is the very book you are quoting from, Allāh’s last and best book, the Qur’ān! So we can call upon him, right?” This is illogical. Yes, the Prophet ﷺ has been given a book, but is there any “evidence from it” that he ﷺ can answer your supplication? Do not take one part of the verse and ignore the other. In fact, Allāh says to His Rasūl ﷺ: Say: I have no power to harm or benefit myself, except as God wills [10:49] Say, “I have no control over any benefit or harm to myself, except as God wills. Had I known the future, I would have acquired much good, and no harm would have touched me. I am only a warner, and a herald of good news to a people who believe.” [7:188] If God touches you with adversity, none can remove it except He. And if He touches you with good—He is Capable of everything. [6:17] Do you not know that to Allah belongs the kingdom of the heavens and the earth? And besides Allah, you do not have any guardian or helper. [2:107] Allāh strengthens whomever He wishes with His help. There is indeed a moral in that for those who have insight. [3:13] Indeed, Allāh is your Master, and He is the best of helpers [3:150] If Allāh helps you, no one can overcome you, but if He forsakes you, who will help you after Him? So in Allāh let all the faithful put their trust. [3:160] A similar argument is also found in Sūrah al-Aḥqāf: Say, ‘Tell me about those you invoke besides Allah. Show me what [part] of the earth have they created. Do they have any share in the heavens? Bring me a scripture [revealed] before this, or some vestige of [divine] knowledge, if you are truthful.’ (4) Who is more astray than him who invokes besides Allah such [entities] as would not respond to him until the Day of Resurrection, and who are oblivious of their invocation? [46:4-5] And your Lord says, “Call upon me, I will respond to you.” Indeed those who disdain my worship will enter Hell contemptible. [40:60] Allāh uses the word “ادعوني”, which means “call upon me”. But then, He (سُبْحَانَهُ وَ تَعَالَى) moves on to say “عبادتي”—what does this mean? Clearly, invocation or supplication is, in fact, prayer. The root word of ادعوني is دعا, which carries the meaning of calling, supplicating, praying, and invoking. Those who refrain from calling Allāh are disdainful of his worship, and will be forced to enter Hell, in a disgraceful, shameful state. That is what Allāh is saying. O’ mankind! Will you still call His servants instead of Him?! And when my servant asks about me, then indeed I am near. I answer the call of the supplicant when he calls upon Me. So let them respond to me and believe in me so that they may be rightly guided. [2:186] And We are nearer to him (man) than his jugular vein. [50:16] After all this exhortation from Allāh to his servants to call upon Him, would you still shy away from invoking him? Under the tafsīr of verse 2:186, ʿAllāmah Ṭabāṭabā’ī has quoted the following ḥadīth: Imām aṣ-Ṣādiq narrates from the Prophet ﷺ: “Allāh informed one of his prophets in a revelation: ‘By My Power and dignity! Verily, I shall change into despair the hope of everyone who hoped from other than Me, and I shall dress him with the clothing of disgrace before people, and I shall remove him from My relief and bounty. Does my servant put his hope in other than Me in hardships, while hardships are in My hand? And does he expect anything from other than Me, while I am the Self-sufficient, the Munificent? In My hand are the keys of the doors, while they are closed; and My door is open for the one who calls on Me.’” The Prophet ﷺ also said: “Allah said: “No creature seeks refuge in another creature, leaving Me, but that I cut off all the means in the heavens and the earth for him. Then if he asks from Me, I do not give him ; and if he calls on Me, I do not answer him. And no creature seeks refuge in Me, leaving My creatures, but that I make the heaven and the earth responsible for his sustenance; then if he calls on Me, I answer him and, if he seeks pardon from Me, I forgive!”” [Source: Al-Mīzān fī Tafsīr al-Qur’ān, where the author quotes from ʿUddatud Dāʿī] ________________________________________________________________________________________________________________ Despite these clear-cut verses from the Book of Allāh, people still try to argue in favor of istighāthā by quoting Nādi ʿAlī or Duʿā Tawassul. Nādi ʿAlī is not a duʿā, it is a poem. It is not from the A’immah (عليه السلام) of Ahlulbayt. It was never in the primary ḥadīth sources, only somehow appeared in later works. Duʿā Tawassul is also not from any of the Imāms, it was only found by ʿAllāmah Majlisī in an old manuscript that he thought was from Shaykh aṣ-Ṣadūq (who lived 700 years before Majlisī) and it was written on the paper that it was from the Imāms but did not even mention which of the Imāms. It does not have a sanad or “chain of transmission”. Hence, it is considered ḍaʿīf or weak. For verification of this claim, refer to this article published by Shia Reformist. These were likely the fabrications of the exaggerators (ghulāt). Imām ar-Riḍā (عليه السلام). in Rijāl al-Kashī has cursed the exaggerators (i.e., those who did ghuluww; esp. those that used to fabricate narrations and attribute them to the Imāms). In the same narration, he ((عليه السلام).) also said that whatever contradicts the Qur’ān can not be from the Ahlulbayt. Same is corroborated by many narrations in Uṣūl Al-Kāfī, from Imām Jaʿfar aṣ-Ṣādiq (عليه السلام). Authored by: Muḥammad Qā’im Ḥusayn

Some one hacked my discord accont or discord itself and i was on a shia site on there and when i logged on i saw all these memes about me being a jew and people were being sarcastic and making horrible comments about me.I had just been visited by the police on a distrbance call. i was distracted And my discord might have been on.Anyway while i was distracted some one must have hacked my discord page and had all of the shias mocking me like i was some zionist or something, but when i logged on again to another location site i did not see that on there, could it have been the neighbors or police started fitnah? could it have been them?

I came across this video on youtube and I was actually impressed how well and precise it was. Very Convincing. https://www.youtube.com/watch?v=5MfXAdiF0tM

Salam brothers and sisters, Im a shia muslim and im confused on the opinion on men wearing gold chains in islam, im not sure if its haram or makrooh, can someone please clarify this to me from a shia perspective

I was scrolling past a reddit discussion about Black people whom are muslimsand it turned in to a history debate with slander and views about sunnis from christian blacks,athiest blacks,jewish blacks, and nation of islam and muslim blacks. The debate was mostly about sunni involvement in the black slave trade. But here is one thinga black person said about shias. LittleJacob2 ·28 days ago Unverified 3. It’s mainly Sunnis who were responsible for the Arab slave trade and invasions in Africa. Not Muslims or islam in general Shias who are also Muslims, never invaded Africa, Shias did not play a major role in the Arab slave trade as the both Islamic empires the ummayad empire and Ottoman Empire was dominated and started by the conservatives Sunni elites of Arab world. Shia Muslims have good relations with the black community and they acknowledge and admit the Arab slave trade and the injustice that were done in black people in the name of Islam. Besides that shias were also oppressed by both the Ummayad and Ottoman Empire, in Afghanistan Hazara Shias were enslaved by Pashtuns in the hazara revolts in 19th. And many Shias fled to west Africa for asylum when they were persecuted by the ottomans.

salaam Do Shias believe in black magic(shir), and jinn and evil eye? is that why they wear rings? I heard shias don't place importance on these thngs like sunnis do, it seems like a taboo?

Salaam brothers and sisters my name's Habib and I have a question can i wear silver colored watch that has gold inside the mechanism or is it haram ?

Is there any Shia websites or duas to remove black magic? How about evil eye? any hadiths or sayings from Imams(عليه السلام)?

For context, I am a sunni who wants to become a shia, but something has always lingering in my head. I was invited to go to a shia masjid for ashura. I went there, and had an interesting day. The event that made me doubt shia islam, is when I am leaving. A man gives me a hand shaped thing with an evil eye on it. I tell him that the evil eye is shirk, but he said that it is a different type. Ever since then, it has been lingering to me, the hand shaped thing thing, which I found out was a hamza hand, is used by Jess for protection, and evil eye is shirk since it is believed to protect you. The shia talismans, or the thing you add on the Alam flags, those also gave me concerns, as that can be seen as shirk. I need a proper person, or a holy shia muslim to please help me answer this: if allah declared amulets, and talismans as shirk, why do shia Muslims do it, also, even I it has Islamic verses, can't you just read a dua to protect yourself from evil?

Assalamalaikum, I am a South Asian "Syed" male(I put Syed in quotes because I am not sure of whether or not I am truly a Syed, many say real Syeds will have family trees or shajrah but they can also be easily faked). Is it actually forbidden for Sayyids to marry non Sayyids? Is there any hadith? My parents say that apparently on the day of judgement Bibi Fatima(sa) will questions Sayyids who marry non Sayyids and get some form of adhab. I will respect my parents wishes and marry a fellow Syed; however, I strongly disagree with them on this reasoning and I want to correct them on this matter. Are there any actual hadith that actually explicitly prohibit Sayyids from marrying non Sayyids? I imagine this hadith would refer more to Shias marrying Muslims of other sects and non Muslims. Also anything scholars have to say about Sayyid-non Sayyid marriage(forbidding or allowing)? I do not think there is anything wrong with Sayyids marrying Sayyids or non Sayyids, however, I disagree with the reasoning that Bibi Fatima(sa) will be disappointed with Sayyids who do marry non Sayyids. Also this hadith, Sort of off topic but is there an actual way to determine whether or not you are a Sayyid? I remember seeing a Hashemite gene testing thing where it checks if you have the Hashemite gene, you are really a Sayyid. I also imagine that a real Sayyid South Asian should have some Arabian if they did a DNA test.

Is it shirk to follow what a marja says as in a way you are almost blindly following what they say without them giving any daleel (proof) of what they say.

http://www.iawwai.com/ The Unification of Religion (iawwai.com) The Unification of World Religion The ultimate destiny of all the Worlds Religions is for them to be finally reconciled with one another and unified into a single whole. The necessary key for the realization of this difficult process is the propogation and wide spread acceptance of the original truth behind all Religion, namely the eternally recurring idea that Everyone is God. This is a world of divisions, and nowhere else are these divisions more marked and conflict ridden than those of religion. Jew against Muslim, Muslim against Hindu, Christian against Jew and Muslim against Christian... this list can go on and on and doesn't even touch upon the sectarian divisions and conflicts that exists within the same religion. There is so much strife and contention generated from the world's religions today that it is something of a collective hope that somehow there may one day be some sort of reconciliation between all the various faiths of the world in all their shapes and forms. But the problem seems so intractable. How can the religions of the world be made to coexist with one another given the long history of mutual hostility and seemingly unresolvable doctrinal differences, which often form the basis for the divisions and conflicts in the first place? The answer to the reconciliation and final unification of all world religion lies in the recognition of the fact that there exists a central truth that is common to all the World's faiths. It is a truth that is not just the well spring of religion but is also the purpose and ultimate destination of the spiritual journey. But it is a truth that is so enigmatic and mysterious that all through the human history it had to remain hidden. It is the truth that inspires religion in the first place and instigates their creation but then because of its elusive nature, this truth becomes a secret within those very same religions that this truth creates in the first place. Hence you find in all world religion a separation of the more accessible aspects of the spiritual life, i.e. the rules, the rituals and the regulations as opposed to those truths of religion which are more unintelligible and opaque, i.e. the mysteries. So for instance in Judaism you have popular Rabbi and Torah centred faith but then you also have the Kabbalah, also known as the hidden teachings of Moses. In Christianity you have the common liturgy or the outer mysteries but then you also have Gnosticism and the inner mysteries. In islam we have the outer meanings of the teachings of Muhammad the so called zahir but then we also find the hidden meanings known as the batin. In Buddhism we have the faith and practices of Mahayana and Theravada Buddhism, known as the Greater Vehicle and Lesser Vehicle respectively but then we have Vajrayana Buddhism, also called the Diamond Vehicle and the hidden teachings of the Buddha. And so on and so forth. So what is this central truth that is to be found in the secret or hidden traditions that are to be found in all the World's religions? It is this.. the mysterious truth which lies at the mystical heart of all world religiosity is the idea that a person's real identity is ultimately God and that our normal view of the world and who we are is illusory. The comprehension of this truth, the seeing through the illusion, informs and inspires all moral and spiritual teaching. Further the realization of this truth is the attainment of the ultimate destination of the spiritual and mystical journey. That is the state of being one with God, the ground of all being and our true nature. This state being called various names in the different faith traditions of the World. It is Nirvana to the Buddhists, Moksha to Hindus, the Kingdom of Heaven of Christianity and the paradise of Muhammad etc. http://www.iawwai.com/CentralTruth.gif This diagram is meant to show that the common truth behind all world religion is the idea that everyone is God. In the outer sections of the circle we have the outer mysteries of religion. That is the rules, the rituals and regulations. In the inner part of the circle is depicted the mystical heart of each religion, the mystical practices and disciplines designed to bring people into union with God. Towards the centre we find God. The ultimate truth and ground of all being. Though God is given different names, the assertion here is that all the different labels are really referring to the same thing. This experience of becoming one with God despite being the central truth of religion, couldn't be spoken openly and had to be hidden because all through history it was impossible for common people to grasp. Also the open expression of this idea would have invited ridicule, persecution and even directly lead to a person's execution. So in the past this truth had to be spoken of only in allegory or alluded to in parables. However through the progression of history and humankind's accumulated understanding of science, philosophy and theology, we have arrived at an unprecedented stage in history. We are living in an age when the ultimate truth that a person's ultimate identity is really God, can finally be explained and communicated in ways that are comprehensible. The ultimate truth may finally be told in a way that can be understood, so that what historically has always been the unbelievable truth has finally become the inescapable truth. And it is the communication and gradual adoption of this truth that everyone is God, which will provide the basis and framework for the final unification of religion. When it is recognized that this truth is at the mystical heart of all world religion then it is easy to see how this truth provides the key for bringing the different faiths of this planet together. But it has to be made clear here that what we are not talking about a new religion. It would be foolish to try to bring together all the different kinds of people of all the World's different religions and sects, by presenting them with a new faith and expecting them to adopt its beliefs. Instead what we are talking about is showing Christians the original truth of Jesus, showing Jews the truth behind their faith, showing Muslims the truth behind Muhammad's mission and so on for Hindus and Buddhists etc. Furthermore we are then showing the people of different faiths, Christians, Muslims, Jews, Hindus etc. that this central truth is one and the same for all their respective religions. It is the belief of the author that not only is the idea that everyone is God the central truth and common denominator behind all the World's spiritual traditions; but also that this assertion provides the key assumption which allows for the definitive resolution of the most fundamental theological problems and questions. This will in turn lead to the final settlement of the doctrinal differences which help to bring about and foster so much conflict between the different religions and also between sects grappling within the same religion. It is beyond the scope of this article to go into any detail regarding all the important questions of theology but it is sufficient to say here that some of the problems which the idea that every is God help to solve include; the nature of eternal life, the question of election or doing rightly in the eyes of God and the meaning of salvation or liberation - the ultimate reward of the spiritual journey. What we may look forward to is a unified metaphysics, a vision of God and the sacred which may revitalize world religion and reconcile the different faiths of this world to one another. It will be a necessary re-interpretation and revision of world religion that will be to the people of this planet, a doctrine of unity and a theology for a better, more harmonious one world order. The final unification of world religion, for many of us on this planet, it is a dream and a hope. During these times when we are faced with so much religious conflict, it is a goal which would do so much to further the cause of peace in this world. Also a unified one World religion, by providing a common bond and a shared vision of the divine, would also much facilitate the integration and the making one of the human race. And this is especially true when the religions of the world today are themselves impediments to world peace and the process of the coming together of humankind. But we ask now, how then might this state of affairs realistically come about? What reasons do we have for entertaining the possibility that we may witness a process of convergence between the religions of this world, sometime in the not too distant future? Firstly the conditions are ripe for just such a unifying revelation to emerge. We are living in such a critical period when the very survival of the world as we know it, depends on finding a way whereby we may tackle the planet threatening problems we are all facing, as a united humanity. And so many people are receptive to a message of integration and unity. It is during times of impending chaos and calamity that people are much more likely to be open to radical ideas. This is true especially in the case of the young. There exists a yearning in the hearts of many people in this Earth for a way that religion may become a facilitator of peace rather than the source of strife, which much of the religion in this World has degenerated into. Also as mentioned earlier there have been developments in the world of science, especially in the area of quantum physics, which has set the stage for the communication of the idea that is the central truth behind religion. It is the ancient but hidden idea that 'everyone is God', which will enable the coming together of world religion, thereby facilitating the coming together of the peoples of this world. And it is not just results from science that are helping to bring about this radical shift in perspective of how we view ourselves, God and our relationship to God. It is also lines of inquiry from philosophy and scriptural statements from religion itself, which combine with the relevant insights from science to form solid foundations for the revelation of the unifying truth that everyone is God. Secondly there is a certain place on this planet of ours which is ideal for beginning the process of communicating a unifying philosophy that may spread the world over. That place is London, a city where all the races and nationalities of the world are represented. Certainly the most cosmopolitan population centre in the world, not only are all the different peoples of the world to be found living and working together here, but also every religion, cult and sect can also be encountered in London. All the various spiritual traditions and innovations can be found in London either through the people who practice these faiths or else through their centres of worship and propagation. London is a place where all the diverse and different types of church, temple or mosque can be found. Also practically every significant new religious movement that can be found on this planet has some sort of base or office in London. But for the purpose of spreading a unifying philosophical and religious message worldwide, what is most significant about London is some of the people to be found there. In London there are sons and daughters of Christians, Jews, Hindus, Muslims, Buddhists, Taoist and so on to include all the religions and cults of this world. And though all these young people are of different races and nationalities, by virtue of the fact that they have all settled in London, as a natural result they all speak English. Furthermore many of these young people have a shared mind set, and it is one which desires peace, harmony, unity and love. Also these people of whom I am speaking are very often interesting in philosophical and spiritual matters. It is these people who will be the first to receive a message centred around the truth that everyone is God, a revelation that will catalyze the process by which all the religions of this world will become one. Therefore it is the spiritually inclined, multi-lingual, multi-cultural youth that will be the vanguard and missionary force; which initially will seed and spread the revelation around the World. It is most probable that the process of spreading the unifying truth that everyone is God worldwide, will create a lot of conflicts. However instead of the conflicts that we already have today between different religions, between different countries and between different racial or ethnic groups; what we are talking about is a worldwide conflict that will be occurring between adherents within the same religion, between citizens of the same country and between people of the same ethnicity. Sibling will contend against sibling, Parent will contend against offspring and cousin will contend against cousin. The ultimate elucidation of the idea that everyone is God will inevitably stimulate not just academic debate but also bring about various social divisions that will sometimes escalate into serious dissension and perhaps even violence. There will be a war of ideas fought between those who champion the idea that everyone is God and those who will inevitably stand in opposition to it. It might at first seem perverse that in a world already riddled with conflict, why anybody would wish to generate more conflict on top of all the strife and contention that we already have. However when it is understood that this is a necessary process that humanity will need to go through in order that lasting foundations may be laid for a unified and harmonious world; then it can be seen that this conflict from within or intra-conflict that we're discussing is really just the concomitant birth pains of the emergence of a unified and harmonious one world order. The task of propagating the idea that everyone is God world wide will not be an easy one and it is a certainty that the truth will be met with opposition and resistance. Historical people have been either executed, severely punished or else made outcast for making the claim that a person's real identity is God. Even though mankind's understanding has advanced to such a state that the truth can finally be spoken so as to be comprehensible, it is still the case that for most people the truth will seem so counter intuitive, as to seem impossible and therefore unbelievable. Useful historical analogies which help us to understand the problems ahead include the time when it was first proposed that the Earth revolved around the Sun. Another example would be the opposition that was encountered by Darwin's theory of evolution when the idea was first introduced and which also exists right up to the present time. I recall the sentiment expressed by the great physicist Max Planck, an idea further reinforced by the philosopher of science Thomas S. Khun, that new ideas don't become accepted by the establishment as a consequence of them being believed due to their correctness or intrinsic merits; but rather that new ideas become widely held as true once the previous generation which couldn't accept the innovation slowly die off to be replaced by a younger generation which became familiar with the new idea early on in their lives. And so it will be with the revelation of the truth that a person's real identity is God. So the emergence of the truth that everyone is God and its eventual widespread acceptance follows a pattern that has been repeated throughout history. When we take a look at what has happened in the past then we may better understand the present and also the future. Human affairs over the ages may be seen as a process of technological evolution and cultural accumulation. A very important part of humankind's cultural progress has to do with the continuous refinement and expansion of our knowledge about ourselves, life, the universe and everything else. This process is characterized by the adoption of new truths and the replacement of previously held beliefs with these new insights. This happens once our level of understanding reaches a point where existing assumptions prove untenable and new explanations are found more satisfactory. Sometimes these changes in our beliefs are minor, perhaps the revision of some fact or a change of perspective in a certain area of human study. Then again sometimes these changes in our beliefs are very major and our whole world view is fundamentally altered. This is called a paradigm shift and examples would be the adoption of the ideas mentioned earlier, i.e. heliocentrism or the idea that the Earth revolves around the Sun, the round Earth idea as opposed to the flat Earth viewpoint and also Charles Darwin's theory of evolution. In a similar way the idea that a person's identity is really God likewise constitutes an as significant and probably even more profound a shift in our view of reality than the examples just cited. And in a manner similar to the way that the ideas of heliocentrism, the round Earth and evolution were accepted because of their power to explain the facts and remedy the inconsistencies and contradictions inherent in the ideas they replaced; so too will it be the case with the dissemination and eventual acceptance of the idea that everyone is God. There is reason to hope than even if the ultimate truth that everyone is God doesn't become the dominant global philosophy and spiritual outlook, then certainly at least within the lifetimes of many people alive today, an inexorable process may be put into motion that will, over successive generations, lead to a World where the idea that everyone is God is the most widely held belief. It is worth remembering that it is not necessary for even most of the people to believe something in order that it may become the dominant philosophy. In reality a philosophy becomes dominant when its adherents hold the key dominant positions within a society, or the global society in relation to present discussion. This will happen through the gradual conversion of some of the various leaders in this world and also through a process whereby people who believe in the truth systematically seek to obtain positions of leadership. When a critical mass of people who believe in the eternal truth are more or less in control of the levers of power in this world, then the truth may be systematically propagated from the top down laying the philosophical groundwork for a truly enlightened World society. So, the unification of world religion, a dream, a hope and the key to the unifying and bringing together of all humanity. At the moment this probably all seems a distant prospect and perhaps even an impossible fantasy. But conditions on this planet are ripe for the revelation that everyone is God to emerge, and it is this message that will bring about the reconciliation of world religion and help make the idea of a just and harmonious one world order a manifest reality. To read more purchase the book 'Quest' by Wai H. Tsang, from Amazon, Barnes Noble or Ingram http://www.iawwai.com/Images/Quest-Resized.jpg http://www.iawwai.com/CentralTruth.gifhttp://www.iawwai.com/CentralTruth.gif Top of Page HomePage http://www.iawwai.com/cooltext.jpg

Testimonies from some modern shia scholars. Some examples from the beliefs of Ghulat which were adopted by modern Shia. Example #1: Ghulat added the phrase (Ali un wali Allah) into the Adhan(call to prayer) and Iqamah. Shia Shaikh Saduq wrote in his book: هَذَا هُوَ الْأَذَانُ الصَّحِيحُ لَا يُزَادُ فِيهِ وَ لَا يُنْقَصُ مِنْهُ وَ الْمُفَوِّضَةُ لَعَنَهُمُ اللَّهُ قَدْ وَضَعُوا أَخْبَاراً وَ زَادُوا فِي الْأَذَانِ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ مَرَّتَيْنِ وَ فِي بَعْضِ رِوَايَاتِهِمْ بَعْدَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ مَرَّتَيْنِ وَ مِنْهُمْ مَنْ رَوَى بَدَلَ ذَلِكَ أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ حَقّاً مَرَّتَيْنِ وَ لَا شَكَّ فِي أَنَّ عَلِيّاً وَلِيُّ اللَّهِ وَ أَنَّهُ أَمِيرُ الْمُؤْمِنِينَ حَقّاً وَ أَنَّ مُحَمَّداً وَ آلَهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ خَيْرُ الْبَرِيَّةِ وَ لَكِنْ لَيْسَ ذَلِكَ فِي أَصْلِ الْأَذَانِ وَ إِنَّمَا ذَكَرْتُ ذَلِكَ لِيُعْرَفَ بِهَذِهِ الزِّيَادَةِ الْمُتَّهَمُونَ بِالتَّفْوِيضِ الْمُدَلِّسُونَ أَنْفُسَهُمْ فِي جُمْلَتِنَا ‘This is the authentic (Sahih) Adhan, nothing is to be added or subtracted from it. The Mufawwidah’s (form of Ghulat), may Allah curse them, have fabricated traditions and have added to the Adhan مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ (Muhammad and the family of Muhammad are the best of mankind) twice. In some of their traditions, after saying أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ (I bear witness that Muhammad is the Prophet of Allah) (they add) أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ (I bear witness that ‘Ali is the Wali of Allah) twice. Among them there are others who narrate this أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ (I bear witness that ‘Ali is the commander of the faithfull) twice. There is no doubt that ‘Ali is the Wali of Allah and that he is the true commander of the faithful and that Muhammad and his family, peace be upon them, are the best of creatures. However, that is not of the original Adhan. I have mentioned this so that those who have been accused of concocting tafwid and have insulated themselves in our ranks should be known”. (Man Laa YaHduruh Al-Faqeeh, vol. 1, pg. 290 – 291) Example #2: Ghulat rejected the possibility of forgetfulness(Sahw) in Salah(prayer) from Prophet Muhammad(saw). Classical Shia scholar Shaikh Saduq wrote in his book “Man la yahduruhul faqeeh”: وكان شيخنا محمد بن الحسن بن أحمد بن الوليد رحمه الله يقول: أول درجة في الغلو نفي السهو عن النبي صلى الله عليه وآله، ولو جاز أن ترد الاخبار الواردة في هذا المعنى لجاز أن ترد جميع الاخبار(4) وفي ردها إبطال الدين والشريعة. “And our sheikh Muhammad ibn Al-Hasan ibn Ahmad ibn al-Walid(rahimuhullah) said: “First level in Ghulu is denial of Sahw(forgetfulness) from Messenger(saaw), and if it is permitted to deny narrations with that meaning, then it’s permitted to deny all narrations, and in their denial is restriction(ibtal) of religion and Shariat”. Then Sheikh Saduq quoted the words of his Shaikh, He added: وأنا أحتسب الاجر في تصنيف كتاب منفرد في إثبات سهو النبي صلى الله عليه وآله والرد على منكريه إن شاء الله تعالى. “And I hope to gain reward in compiling a book dedicated to prove Sahw(forgetfulness) of Nabi(saw) and refutation to those who reject that”. Shia scholar Sheikh Saduq further said: إن الغلاة والمفوضة لعنهم الله ينكرون سهو النبي صلى الله عليه وآله ويقولون: لو جاز أن يسهو عليه السلام في الصلاة لجاز أن يسهو في التبليغ “Al-Ghulat and al-mufaqida May Allah Curse Them, reject possibility of forgetfulness(Sahw) from Nabi(saw), they say: If error in prayer is possible, then error in tabligh is also possible” Example #3: The Ghulat believed that Imams had Ilm al-Ghaib (knowledge of unseen). Shaikh Mufid wrote in his book Awailul Maqalat (page 38): فأما إطلاق القول عليهم بأنهم يعلمون الغيب فهو منكر بيِّنُ الفساد “As for saying that the Imams know Ghaib, so it is an extremely evil and corrupt belief. Ibn Shahr Ashoob (586 AH) wrote in his book Mutashabih al Qur’an (Volume 1 page 211): النبيّ والإمام يجب أن يعلما علوم الدين والشريعة ولا يجب أن يعلما الغيب وما كان وما يكون، لأنّ ذلك يؤدّي إلى أنّهما مشاركان للقديم تعالى “The Prophet and the Imam must have full knowledge of the Islamic laws,but it is not incumbent upon them to have knowledge of ghaib, after all that would then mean that they are partners of Allah. Shia scholar, Shaikh Sadooq in his book Kamal al Deen, page 116 stated: قد أكثرت في ذكر علم الغيب، والغيب لا يعلمه إلا الله، وما ادعاه لبشر إلا مشرك كافر We have expanded a lot about the issue of knowledge of the unseen, and no one knows the unseen except Allah (swt), and no one claims it for a human except for a polytheistic disbeliever (mushrik kafir).[Kamal al Deen, page 116] Example #4: The Ghulat held the belief of Tafwidh Classical Shia scholar Shaikh Sadooq in his book Iteqadat, under: باب الاعتقاد في نفي الغلو والتفويض Chapter: Belief in negation of the Ghulu(exaggerating the status of the Imams) and the tafwidh(delegation of affairs of creation) stated: وروي عن زرارة أنه قال ، قلت للصادق ـ عليه السلام ـ : ( إن رجلا من ولد عبد الله بن سبأ يقول بالتفويض. قال ـ عليه السلام ـ : ( وما التفويض ) ؟ قلت : يقول : إن الله عزوجل خلق محمدا صلى الله عليه وآله وسلم وعليا ـ عليه السلام ـ ثم فوض الأمر إليهما ، فخلقا ، ورزقا ، وأحييا ، وأماتا. فقال : ( كذب عدو الله ، إذا رجعت إليه فاقرأ عليه الآية التي في سورة الرعد ( أم جعلوا لله شركاء خلقوا كخلقه فتشابه الخلق عليهم قل الله خالق كل شيء وهو الواحد القاهر ) . فانصرفت إلى رجل فأخبرته بما قال الصادق ـ عليه السلام ـ فكأنما ألقمته حجرا ، أو قال : فكأنما خرس And it is narrated from Zurarah that he said, I said to Imam al Sadiq (as): “Indeed a man from children of Abdullah ibn Saba professes by tafwidh.” Said [Imam] (as): “And what is tafwidh?” I said: “He says: Indeed Allah (swt) created Muhammad (pbuh) and Ali (as), then delegated the command to them, for creation, and to give rizq (sustenance), and to give life, and to give death.” So [Imam (as)] said: “Enemy of Allah (swt) lied, when you go back to him then recite upon him these ayaat (verses) in Surah al Ra’d (Abdullah Yusuf Ali’s translation): [Or do they assign to God partners who have created (anything) as He has created, so that the creation seemed to them similar? Say: “God is the Creator of all things: He is the One, the Supreme and Irresistible.”] So I turned (went back) to (that) man, then informed him by what Imam al Sadiq (as) had said, so it (his reaction) was as if he had swallowed a stone or had become mute/dumb.” Similarly, Shia Shiekh Sadooq in his, Uyun Akhbar al Redha, Volume 1, Page 219, stated: حدثنا محمد بن علي ماجيلويه (ره) قال: حدثنا علي بن إبراهيم بن هاشم عن أبيه عن ياسر الخادم قال: قلت للرضا عليه السلام ما تقول في التفويض؟ فقال: إن الله تبارك وتعالى فوض إلى نبيه (ص) أمر دينه فقال: (ما آتيكم الرسول فخذوه وما نهيكم عنه فانتهوا) فاما الخلق والرزق فلا، ثم قال عليه السلام: إن الله عز وجل يقول: (الله خالق كل شئ) وهو يقول: (الله الذي خلقكم ثم رزقكم ثم يميتكم ثم يحييكم قل هل من شركائكم يفعل من ذلكم من شئ سبحانه وتعالى عما يشركون Told us Muhammad b. ali Majiloweh (ra) who said: Told us ali b. Ibrahim b. Hashim from his father from Yasser the servant who said: I said to Imam al Redha (as): “What do you say about al tafwidh (the belief that Allah has delegated the affairs of creation to His chosen people)?” So [Imam (as)] said: “Indeed Allah (swt) delegated to His (swt) prophet command of His (swt) religion.” Then [Imam (as)] said: “So take what the Messenger assigns to you, and deny yourselves that which he withholds from you.” (Al Qur’an 59:7), as for the creation and the sustenance, then no.” Then [Imam (as)] said: “Indeed Allah (swt) says (in al Qur’an 13:16): “Allah is the Creator of all things”, and He (swt) says (in al Qur’an 30:40): “It is God Who has created you: further, He has provided for your sustenance; then He will cause you to die; and again He will give you life. Are there any of your (false) “Partners” who can do any single one of these things? Glory to Him! and high is He above the partners they attribute (to him)!” Example #5: The Ghulat denied the occurrence of the marriage between Umar bin khattab(as) and daughter of Ali(as) – Umm Kulthum. We read in Shia book Mirat ul Uqool: عن الشيخ محمد بن محمد بن النعمان أرفعه إلى عمر بن أذينة قال: قلت لأبي عبد الله عليه السلام: إن الناس يحتجون علينا أن أمير المؤمنين عليه السلام زوج فلانا ابنته أم كلثوم، و كان عليه السلام متكئا فجلس و قال: أ تقبلون أن عليا أنكح فلانا ابنته؟ إن قوما يزعمون ذلك ما يهتدون إلى سواء السبيل و لا الرشاد ثم صفق بيده، و قال: سبحان الله أما كان أمير المؤمنين عليه السلام يقدر أن يحول بينه و بينها، كذبوا لم يكن ما قالوا، إن فلانا خطب إلى علي عليه السلام بنته أم كلثوم فأبى فقال للعباس: و الله لئن لم يزوجني لأنزعن منك السقاية و زمزم فأتى العباس عليا فكلمه فأبى عليه فألح العباس، فلما رأى أمير المؤمنين عليه السلام مشقة كلام الرجل على العباس و أنه سيفعل معه ما قال، أرسل إلى جنية من أهل نجران يهودية يقال لها صحيقة بنت حريرية فأمرها فتمثلت في مثال أم كلثوم، و حجبت الأبصار عن أم كلثوم بها و بعث بها إلى الرجل فلم تزل عنده حتى أنه استراب بها يوما فقال ما في الأرض أهل بيت أسحر من بني هاشم، ثم أراد أن يظهر للناس فقتل فحوت الميراث و انصرفت إلى نجران، و أظهر أمير المؤمنين عليه السلام أم كلثوم، Umar ibn Uzaynah asked Imam Jafar Sadiq: ‘People claim that ‘Ali married his daughter to such a person’. The Imam, who was until then sitting down, stood up and said angrily, “Whoever holds such a viewpoint is misled.” Subhanallah! Was Imam ‘Ali unable to free his daughter from their clutches? He could have stood between them and her to protect, they have fabricated a lie … (the whole story of Umm Kulthum being replaced by Jinn and the Jinn’s marriage to Umar thereforth) Esteemed Shia scholar Mulla Baqir Majlisi says regarding it: أقول: لا منافاة بينه و بين سائر الأخبار الواردة في أنه زوجه أم كلثوم، لأنهم صلوات الله عليهم، كانوا يتقون من غلاة الشيعة، و كان هذا من الأسرار، و لم يكن أكثر أصحابهم قائلين لها، كذا ذكره الوالد العلامة قدس الله روحه I say: There is no contradiction between this narration and the other narrations that he married his daughter Umm Kulthum, because the Imams would fear from the Ghulat Shia, and this is from the secrets, and because plenty of his companions didn’t believe in it, this is what Allamah has also mentioned. (Mirat ul Uqool, Vol. 21, p. 198). Example #6: The Ghulat denied the three daughters of Prophet Muhammad(saw) being his biological daughters. Esteemed Shia scholars such as, Ibn Shahr Ashoob in, Manaaqib, vol. 1, pg. 159; and Al-Majlisi in, Bihaar Al-Anwaar, vol. 22, ch. 2, pg. 191 stated: “And the bidah(innovation) that Ruqayyah and Zaynab were two daughters of Haalah, sister of Khadeejah”. Shia scholar Al-Tustaree(d. 1415 AH) said that this bid`ah(innovation) was started from the book of Abu Al-Qaasim Al-Koofee, we read: “Then there is no doubt that Zaynab and Ruqayyah were daughters of the Prophet(saw) , and the bid`ah which it has been mentioned in the book of Abu Al-Qaasim (Al-Koofee).”(Al-Tustaree, Qaamoos Al-Rijaal, vol. 9, pg. 450). This, Ali bin ahmad Abu Al-Qaasim Al-Koofee was Ghali Shia. There is an ijmaa`(consensus) among classical Shia scholars to contemporary scholars on the status of Abu Al-Qaasim Al-Koofee. They have all said that he was a “Ghulat” (exaggerator), “kadhaab” (liar), and a person who had a “faasid madhhab” (corrupt belief). Classical Shia scholar Ibn Al-GhaDaa’iree (d. 411 AH) said about him: “Liar, Ghaali (exaggerator), person of bid`ah and discourse. I saw that he has many books, and he is not turned to.” (Kitaab Al-Du`afaa, pg. 82, person # 104) Classical Shia scholar Al-Najaashee (d. 450 AH) said about him: “Ghulaa (exaggerator) at the end of his life, and he has a fasad (corrupt) belief, and he composed many books, many (of those books while) on the fasaad (corrupt belief)” “And this man is claimed to the Ghulat a great position”. (Rijaal Al-Najaashee, pg. 265 – 266, person # 691). Classical Shia scholar Al-Toosee (d. 460 AH) said about him: He was an Imaamee (12er Shee`ah) of the straight path, and he composed many relevant books, from them were: Kitaab Al-Awsiyaa‟, Kitaab fee Al-Fiqh `ala Tarteeb, and Kitaab Al-Muzinee. Then, was confused, and showed the madhhab of al-mukhammasah, and he composed books in the (states of) Ghulu and confusion” [Al-Toosi, Fihrist Al-Toosee, pg. 271, person # 390] Imam Jafar Sadiq a.s about ghulat (exaggerators)

This Artical Talks about US policies in the Middle East and South Asia about Americas Role in the Sunni-Shia conflict, annd its policies. (It has some anti-Iran and islamic lanuage, readers be advised) The U.S. Role in the Sunni-Shi'ite Conflict :: Gatestone Institute

I have a question was jalaluddin Surkh-Posh Bukhari shia or sunni?

When or if Shia islam will spread in the west like Sunni or Salafi, i know in the west and muslim world, most of shia converts are from sunni,when will it appeal to non muslims like Sunni or Salafi? I know they get help from dawah ad media coverage and more money spent on literature like books, pamplets, internet media,ect. But When will Shias have this oppretunity,i know Saudi and other countries outspend and outreach more then shias, even the western entertertainment puts sunni out like movies and television shows like erturl and djjn and others and movies about ottomans. When will it be Shias time to Shine, anybody?