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Found 21 results

  1. I have seen many attacking Islam and the Prophet Muhammad ((صلى الله عليه وآله وسلم)), due to the Arab/Muslim slave trade and in a way seeking to defame Islam and the Prophet. I do not know much about this slave trade and for the benefit of us all, as well as the sake of defending the honor of our prophet and Islam, how can we as Muslims approach the matter of this Arab/Muslim slave trade and give our input in its regard. I would highly appreciate any books, articles, and whatever material or sources that can help me in understanding the concept of slavery and Islam. I have heard of Jonathan A C Brown's book and hope to purchase it soon.
  2. Salam, seeing that the purpose of the 'Minor Islamic Sects' thread is to I figured that the only way we can genuinely understand the Zaidiyyah in terms of their history, and doctrines is by getting a birds eye-view of their works! So, without further ado, here are the Zaydi works of Hadith for the first four centuries. al-Zaidiyyah: - The First Century: 1. Nahjul Balagha - (The Peak of Eloquence, or The Pathway to Eloquence) A compilation of sermons, treatises, and letters By: al-Imam Amīr al-Muʾminīn (The Prince of the Believers) ʿAlī ibn Abī Ṭālib (d. 40 a.h) 2. al-Sahiyfah al-Sajjadiyah - (The Psalms of Islam) By al-Imam Zayn al-’Abidin (The Adorner of Worshippers) ‘Ali b. al-Hussein b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 95 a.h) The link provided the edition shared by the Imam Zayd b. ‘Ali association - The Second Century: 3. Majmu’ Kutb wa rasa’il al-Imam Zayd b. ‘Ali - (The Compilation of treatises, and letters of Imam Zayd b. ‘Ali) By: al-Imam al-Shahid Zayd b. ‘Ali b. al-Hussein b. ‘Ali b. Abi Talib ((عليه السلام)) (70-122 a.h) 4. Musnad al-Imam Zayd b. ‘Ali al-Hadithi wa al-Fiqhi - (The Musnad of Imam Zayd that contains his Jurisprudence and Hadith) By: al-Imam al-Shahid Zayd b. ‘Ali b. al-Hussein b. ‘Ali b. Abi Talib ((عليه السلام)) (70-122 a.h) 5. Kitab Akhbar Fakh wa Yahya b. ‘Abdullah - (The reports of the battle of Fakh, and the reports of Yahya b. ‘Abdullah b. Hassan b. Hassan b. ‘Ali b. Abi Talib) By Ahmed b. Sahl ar-Razi, he relates the revolt of al-Imam al-Hussein b. ‘Ali b. al-Hassan b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 169 a.h), as well as the revolt of al-Imam Yahya b. ‘Abdullah b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib, and he briefly touches on the revolt of al-Imam Idris b. ‘Abdullah b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib. - The Third Century: 6. Sahifat al-Imam ‘Ali b. Musa al-Ridha - (The Musnad of Imam ‘Ali al-Ridha) By: al-Imam ‘Ali b. Musa b. Ja’far b. Muhammad b. ‘Ali b. Hussein b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 201 a.h) 7. Amali al-Imam Ahmed b. ‘Isa al-Hadithiyah (3 Volumes) - (The Hadith work of Imam Imam Ahmed b. ‘Isa b. Zayd b. ‘Ali b. Abi Talib) By: al-Imam Ahmed b. ‘Isa b. Zayd b. ‘Ali b. al-Hussein b. ‘Ali b. Abi Talib ((عليه السلام)) (158-240 a.h) 8. Majmu’ Kutb wa Rasa’il al-Imam al-Qasim b. Ibrahim Tabataba (2 Volumes) - (The Compilation of the Treatises and Letters of al-Imam al-Qasim ar-Rassi) By: al-Imam ar-Rassi, al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (169 -246 a.h) 9. Majmu’ Kutb wa Rasa’il al-Imam Muhammad al-Qasim ar-Rassi - (The Compilation of the Treatises and Letters of al-Imam Muhammad b. al-Qasim ar-Rassi) By: al-Imam Muhammad al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (199-284 a.h) 10. Wasiyat al-Imam Muhammad b. al-Qasim ar-Rassi li Dhuriyetih - (The Will of al-Imam Muhammd b. al-Qasim ar-Rassi to his descendants) By: al-Imam Muhammad al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (199-284 a.h) 11. al-Ahkam fi al-Halal wa al-Haram (2 Volumes) - (The Rulings that Pertain to that which is Permissible and Impermissible) By: al-Imam al-Hadi ilal-Haq (The Guide to the Truth), Yahya b. al-Hussein b. al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (245-298 a.h) 12. Majmu Kutb wa Rasa’il al-Imam al-Hadi ilal-Haq, Yahya b. al-Hussein - (The Compilation of the Treatises and Letters of al-Imam the Guide to the Truth, Yahya b. al-Hussein) By: al-Imam al-Hadi ilal-Haq (The Guide to the Truth), Yahya b. al-Hussein b. al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (245-298 a.h) 13. Kitab al-Nashikh wa al-Mansukh min al-Qur’an al-Kareem - (The Abrogated and Unaborgated of the Glorious Qur’an) By: al-Imam ‘Alim ale-Muhammad (The Scholar of the Progeny of Muhammad), ‘Abdullah b. al-Hussein b. al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) - The Fourth Century: 14. Kitab al-Bisat fi Usul al-Din - (al-Bisat in the Fundamentals of Religion) By: al-Imam al-Nasir al-Utrush (The Deafened Champion), al-Hassan b. ‘Ali b. al-Hassan b. ‘Ali b. ‘Umar b. ‘Ali b. al-Hussein b. ‘Ali b. Abi Talib ((عليه السلام)) (235-304 a.h) - Note: The reason for this great Imam being called ‘al-Utrush’ (the Deafened) is due to the deafening of his ears that was the result of the torture he received in the dungeons of the ‘Abbasids. 15. Majmu’ Kutb wa Rasa’il al-Imam al-Murtadha, Muhammad b. Yahya b. al-Hussein (2 Volumes) - (The Compilation of Treatises and Letters of al-Imam The Attainer of the Pleasure of God, Muhammad b.Yahya b. al-Hussein) By: al-Imam al-Murtadha, Muhammad b. Yahya b. al-Hussein b. al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 310 a.h) al-Masabih fi seerat A’immat Ahlu-Bayt al-Rasul - (The illuminating Lanterns, the Biographies of the Imams of the Ahl al-Bayt of the Messenger) By: al-Imam al-Hafidh (The Memorizer) Abu al-’Abbas Ahmed b. Ibrahim b. al-Hassan b. Ibrahim b. al-Imam Muhammad b. Suleiman b. Dawud b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib (d. 353 a.h) 17. Majmu’ Kutb wa Rasa’il al-Imam al-Mansur-billah, al-Qasim b. ‘Ali al-’Ayani - The Compilation of the Treatises and Letters of al-ImamThe Victorious by the Will of Allah, al-Qasim b. ‘Ali al-’Ayani By: al-Imam al-Mansur-billah, al-Qasim b. ‘Ali b. ‘Abdullah b. Muhammad b. al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 393 a.h) - The Fifth Century: 18. Majmu’ Kutb wa Rasa’il al-Imam al-Hussein b. al-Qasim al-’Ayani - (The Compilation of Treatises and Letters of al-Imam the Guide to the Religion of Allah, al-Hussein b. al-Qasim al-’Ayani) By: al-Imam al-Mahdi li-Din Allah, al-Hussein b. al-Qasim b. ‘Ali b. ‘Abdullah b. Muhammad b. al-Qasim b. Ibrahim b. Ismail b. Ibrahim b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 393 a.h) 19. Sharh al-Tajrid fi Fiqh al-Zaidiyyah (6 Volumes) - (The Elucidation of al-Tajrid for the Jurisprudence of the Zaidiyyah) By: al-Imam al-Muayad-billah (The Aided by Allah), Ahmed b. al-Hussein b. Harun b. al-Hussein b. Muhammad b. Harun b. Muhammad b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 411 a.h) 20. al-Tabsirah fi al-Tawhid wa al-’Adl - (The Insight to the matters of Divine Monism and Justice) By: al-Imam al-Muayad-billah (The Aided by Allah), Ahmed b. al-Hussein b. Harun b. al-Hussein b. Muhammad b. Harun b. Muhammad b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 411 a.h) 21. al-Amali al-Sughra, Amali Hadithiyah - (The Minor Hadith work) By: al-Imam al-Muayad-billah (The Aided by Allah), Ahmed b. al-Hussein b. Harun b. al-Hussein b. Muhammad b. Harun b. Muhammad b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 411 a.h) 22. Kitab al-Af’idah fi Tarikh al-A’immah al-Sadah - (The Testimony to the History of the Patron Imams) By: al-Imam al-Natiq bil-Haq (The Enunciator of Truth), Yahya b. al-Hussein b. Harun b. al-Hussein b. Muhammad b. Harun b. Muhammad b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 411 a.h) 23. Amali Abi Talib, Amali Hadithiyah wa ismuha Taysir al-Matalib fi Amali Abi Talib - (The Hadith Work of Abi Talib, the Enunciator of Truth) By: al-Imam al-Natiq bil-Haq Abu Talib, Yahya b. al-Hussein b. Harun b. al-Hussein b. Muhammad b. Harun b. Muhammad b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 411 a.h) 24. Sharh al-Baligh al-Mudrik fi al-’Aqeedah - (The Elucidation over the book: He who is Grown and Cognizant) By: al-Imam al-Natiq bil-Haq (The Enunciator of Truth) Abu Talib, Yahya b. al-Hussein b. Harun b. al-Hussein b. Muhammad b. Harun b. Muhammad b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 411 a.h) 25. Kitab al-Tahrir fi al-Fiqh - (The Emancipator in Matters of Jurisprudence) By: al-Imam al-Natiq bil-Haq Abu Talib (The Enunciator of Truth), Yahya b. al-Hussein b. Harun b. al-Hussein b. Muhammad b. Harun b. Muhammad b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 411 a.h) 26. Sharh al-Usul al-Khamsah - (The Elucidation over the Five Fundamentals) By: al-Imam Manikdim (He who carries a Moon’s Visage), al-Mustadhhir-billah (The Carrier of a God-Conscious Aura), Ahmed b. al-Hussein b. Abi Hashim Muhammad b. ‘Ali b. Muhammad b. al-Hassan b. al-Imam Muhammad b. Ahmed b. Muhammad b. al-Hassan b. ‘Ali b. ‘Umar al-Ashraf b. ‘Ali b. al-Hussein b. ‘Ali b. Abi Talib ((عليه السلام)) (d. early four hundred a.h) 27. al-i’tibar wa salwat al-’Arifin - (The Reminder and Solace of the Gnostics) By: al-Imam al-Muffaq-billah (The Successful by the Will of Allah) al-Jirjani, al-Hussein b. Isma’il b, Zayd b. al-Hassan b. Ja’far b. al-Hassan b. Muhammad b. Ja’far b. ‘Abdul-Rahman al-Shajari b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. Around 430 a.h) 28. al-Jam’i li-’Uloom ale-Muhammad, al-Jam’i al-Kafi fi Fiqh al-Zaidiyyah (8 Volumes) - (The Compendium of the Teachings of the Progeny of Muhammad, the Compendium of the Zaydi Jurisprudence) - The First Book Ever Written in Comparative Jurisprudence (fiqh) By: al-Imam al-Hafidh (The Memorizor) Abu ‘Abdullah, Muhammad b. ‘Ali b. al-Hassan b. ‘Ali b. al-Hussein b. ‘Abdul-Rahman b. al-Qasim b. Muhammad al-Bathani b. al-Qasim b. al-Hassan b, Zayd b. al-Hassan b. ‘Ali b. Abi Talib ((عليه السلام)) (d. 445 a.h) 29. al-Adhan bi Haya ‘Alay Khayr al-’Amal - (Reciting the Call to Prayer with ‘Hasten to the Best of Deeds’) By: al-Imam al-Hafidh (The Memorizer) Abu ‘Abdullah, Muhammad b. ‘Ali b. al-Hassan b. ‘Ali b. al-Hussein b. ‘Abdul-Rahman b. al-Qasim b. Muhammad al-Bathani b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib (d. 445 a.h) 30. Amali al-Imam al-Murshid-billah al-Khamiysiyah, Amali Hadithiyah (2 Volumes) - (The Hadith work of al-Imam The Guide to the Way of Allah, he would fill this work of his every Thursday) By: al-Imam al-Murshid-billah al-Shajari, Yahya b. al-Hussein b. Isma’il b. Zayd b. Hassan b. Ja’far b. Hassan b. Muhammad b. Ja’far b. ‘Abdul-Rahman al-Shajari b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib (d. 412-479 a.h) 31. Amali al-Imam al-Murshid-billah al-Ithnayniyah, Amali Hadithiyah - (The Hadith work of al-Imam The Guide to the Way of Allah, he would fill this work of his every Tuesday) By: al-Imam al-Murshid-billah al-Shajari, Yahya b. al-Hussein b. Isma’il b. Zayd b. Hassan b. Ja’far b. Hassan b. Muhammad b. Ja’far b. ‘Abdul-Rahman al-Shajari b. al-Qasim b. al-Hassan b. Zayd b. al-Hassan b. ‘Ali b. Abi Talib (d. 412-479 a.h) - Indeed, the Messenger of Allah was truthful when he said: I leave behind that which if you hold onto, you will not go astray! The book of Allah, and my progeny, my Ahl al-Bayt. The Most Kind, The Expert has informed me that they will not be separated until they reach me at the Lake-Fount. 32. And many others, those of which have been lost unfortunately, and those not mentioned. اللهمّ صلّ وسلّم على محمّد وعلى آل محمّد
  3. Assalamu alaykum everyone. I’ve heard that the book Then I was guided by Muhammad al-Tijani is a good book especially for reverts to the Ahlulbayt school of thought. Has anyone read it? If so what’s your opinions of it?
  4. Chess seems to be an issue which many contemporary and late scholars differ on to this day, however, I simply cannot seem to wrap my head around it being Haram as it will evidently cause us to fall into much contradiction. Oftentimes when viewing the opinions of those who believe that chess is Haram they would simply state that it is a strategy game which was used by Yazid to plot against Imam Hussain, with all honesty this is preposterous, because swords were also used, horses were ridden, and many other tools/instruments were used during, before, and after the battle. Are all such instruments Haram to use as well? And then we have these strange narrations from the Ahlulbayt supposedly, where Imam Jaf'ar Al-Sadiq said that playing chess is equivalent to looking at the private part of one's own mother, such a claim is truly ridiculous and I believe extremely disrespectful to the Imams. The only way I can rationalize this saying is if the Imam has actually said it which I highly doubt it to be the case of there being a very particular instance that I or many are unaware of where the Imam sought to communicate to the general public in refraining from this game, due to particular reasons and circumstances pertaining to that era. And finally you have those who say, 'Well chess is an instrument of gambling, therefore it is Haram'. In reality such a statement cannot be farther from the truth, as it is very clear that chess is most definitely a game which is not designed for gambling, unlike many others which are seen within the casino. Do our scholars prefer that we abstain from chess prohibiting this excellent strategical from us to learn and play, while deeming other mindless games which serve no true benefit, nor cultivate any real skills to be a more 'Halal' substitute. The benefits that come with learning and playing chess are ample, not to mention that it improves critical thinking skills and enhances the prefrontal cortex within the brain. Within this post I not only hope to seek to derive a conclusion pertaining to the permissibility of chess, but also seek to understand the conclusions of our scholars which are blatantly erroneous, even to the layman. The positions in regards to chess are as follows: It is Haram in itself based on some narrations, this is the view of Sayed Khoei It is Haram because it is a 'gambling tool', this is the view of most scholars. It is Haram as a precaution this is the view of Sayed Sistani It is Permissible as long as it is no longer a tool of gambling anymore. This is the view of Imam Khomeini, Khamenai, Sayed Fadhlullah, Sheikh Jawad Amouli, et al. Of course I, and am sure many others would fall under the opinion of the fourth category, however, within this discussion I not only seek to understand why some scholars deem it Haram, but how could they deem its impermissibility over a great misconception? that being chess is an 'instrument of gambling' Within a matter of seconds anyone can easily deduce through a google search or cracking open a fundamental book on chess that it is indeed far from being such. Why do so many of our scholars, especially those of such grand status deem chess to be Haram in many cases relying on weak Hadiths, misconceptions, and other trivial matters? @Mahdavist @notme @Haydar Husayn @shia farm girl @Muhammed Ali @Ali_Hussain @Abu Hadi @hasanhh @AmirioTheMuzzy
  5. Its disguisting how the world started hating the muslim society (especially shia-islam) at once! for example: we all know in the western culture that someone can be rejected for work on application interview only because his foreign islamic name or even of their appereance like a hijab. Or if we take it more worse like being rejected for a study only with a hijab on!!! -> lately a lot of schools/universities are opening a new law for students to not wear a hijab and if you don't agree then you should get off the school! that means its getting more and more tight for the muslims these days especially women with a hijab on! I will put down below some of the hijab-bans from this year ------------------------------------------------------------------------------------------------------------------------------------------------------- 1,Macron's anti-Islam remarks trigger far-right policies in Franc French President Emmanuel Macron's recent remarks that target Islam triggered far-right groups in the country to implement anti-Muslim policies, especially against Muslim women who wear headscarves. Macron recently claimed that some Islamic religious practices are "separatist" because they carry the threat of seceding from French institutions and rules. scources:https://www.dailysabah.com/world/europe/macrons-anti-islam-remarks-trigger-far-right-policies-in-france France, Oct. 7, 2020. ------------------------------------------------------------------------------------------------------------------------- 2.BRUSSELS Some 1,000 people took the streets in the Belgian capital on Sunday to advocate for the right to wear headscarves at universities. scources:https://www.aa.com.tr/en/europe/belgian-protest-for-headscarf-rights-at-university/1900618 Belgium 05.07.2020 -------------------------------------------------------------------------------------------------------------------- countries with hijab ban 1.Kosovo (since 2009) 2.Turkey (gradually lifted) 3.Azerbaijan (since 2010) ----------------------------------------------------------------------------------------------------------------------------------------------------- there are multiple hadith saying that the muslims in the end of time will experience a really hard time, since the begin of 2000 the world turned step by step more arrogant towards an inocent religion and is busy accusing the muslims of alots of attacks (9 11-building) which we haven't done.. if you look at the difference of life before 2000 then everyone will say it was unjust BUT never against islam as much as now.. what are youre toughts???
  6. In regards to transgenderism it is very clear that transitioning from one gender to another is only applicable to those who are medically deemed to be hermaphrodites as per the ruling(s) of Ayt. Khamenei et al, the fatawa are very explicit on the matter. And as many may know, those who are considered to be in that category are a very small group and the only group allowed to be considered for such a transition. To simply say that it is permissible for an individual to engage in sexual reassignment surgery, due to whatever emotive reasons they may present - if the issue is psychological and not biological (such as the case of hermaphrodites) is strictly prohibited. Such rulings are those which seek to maintain the Orthodox Islamic position in accordance with the Quran & Ahlulbayt, If one (lgbt Muslims) seek to defend this matter in a manner which is deemed unorthodox to Islam it is imperative that the arguments presented are in accordance to the Quran & Ahlulbayt, it is fine to disagree with such rulings as long as the disagreement stems from an Orthodox position. Now that we have that established we can then transition towards the way progressiveness in Islam is antithetical to progressing in Islam, Inshallah there can be emphasis on that statement. Progressive Muslims have sought to create this all inclusive Islam wherein irrespective of what a person's sexual orientation or sexual preferences may be, we all seek to not judge and encompass these groups embracing them with warm hands and highlighting to them that in the end only Allah can judge them and all we can do is provide them solace with the message of Islam and the spiritual harmony which it prescribes to mankind's ontological plight. I agree partially with such reasoning and oppose the other half in which progressive Muslims are seeking to somehow brush the strict condemnation of these vile sins and actions which spread corruption and disease within the world, and instead present these flowery and sweet words of acceptance - in lieu of not being judgemental and accepting of others. This is very destructive and will cause us as Muslims to be in a position of compromising our beliefs to appease these troubled individuals. As Muslims we have an obligation to embrace our struggling brothers and sisters who are having issues when it comes to their sexuality, or are for some reason seeking to transition without a medically sound reason, however, to support these troubled individuals by sharing this colorful narrative of an all inclusive Islam or misrepresenting jurisprudential rulings to push certain agendas is a grand disservice and will not aid, but rather push our Muslim brothers and sisters further astray. In our mosques we should have for lack of a better term ‘safe spaces’ where these individuals can speak with learned men and women who can aid in addressing their struggles privately, but on the surface be very explicit in condemning the sins of homosexuality/lesbianism and whatever may be promoted by the deviant LGBT agenda. Seeing posts that support the LGBT community and even claim that as Muslims it is fine to be a part of such a group is truly disheartening, the Quran when dealing with the people of Lot clearly addressed these individuals as aggressors, due to the sins of lust which they were committing, as it explicitly stated in a tone which seeks to highlight the severity of their crime - which was homosexual behavior. Sura 7: 80-81: "And Lut said to his people: Will you commit a horror that none of the world's inhabitants have committed for you?" 7: 81-82: "You approach men with lust instead of women. No, you are a people who go beyond the limits." (also translated as: "You are excessive people") 27:55: "And Lut, said to his people, do not commit immorality against your better judgment!" 27:56: "Do you lustfully approach men instead of women? No, you are an ignorant people." 29:31: "He (Lut) said:" help me, my lord, against the people who cause disaster. " 29:32: "And when our messengers brought the news to Abraham, they said, We will destroy the people of this city; for its inhabitants are evil." (literally: "unjust") 54:37: "And they tried to disgrace their guests (by asking them to have sex with them). Then we took their eyes off their eyesight. Then taste my punishments and my warnings." It is imperative that as Muslims we adopt the language of the Quran in highlighting the severity of destruction this LGBT narrative is promoting and seek to not give apologetic answers which hope to resolve individualistic conflicts - Islam is an individualistic and collectivist religion and to support these Utilitarians is something which must be halted. And I am astonished that even the explicit nature of the Quran has not stopped such progressive groups from arising and supporting these individuals, if we wish to remain consistent with this new Islamic narrative we will then be defending beastiality, incest, and as we can now unfortunately see pedophilia. The LGBT agenda is an evil one and to associate ourselves with these individuals by simply being an ‘ally’ to this organization by compromising our beliefs in order to appease this group, or in a way seek to be apologetic or all inclusive is truly an abomination and a path to treachery and sin. Therefore, supporting queers, homosexuals, etc can only be done by compromising over our Islamic beliefs. To admonish them and to provide for them avenues to discuss their troubles and seek help is one thing and to ‘support them’ is clear misguidance and Kufr, as you all may know anal male to male copulation is an act of Kufr. I have not even scratched the surface when it comes to the complications, discrepancies, and essentially disasters of the LGBT community in general and supporting ‘LGBT Muslims’ in particular, however, I hope that this serves as a preamble to a magnum opus length of scholarly work which can be presented. I would appreciate those who see any problems with my position to question/critique/debate me. Edit 2: The updated Fatwa of Ayt. Khamanei permits SRS for those who are going through gender Dysphoria. https://www.leader.ir/ar/content/23919/تغيير-الجنس I was wondering if someone can touch on this point as well, based on what I’ve understood the male who transitions to female would have the legal rulings that pertain to the female apply to them and vice versa, however, will these individuals be able to marry or as a result of them choosing that type of avenue are they to remain celibate? If the male transitioning to female can marry a male, how is this not a loophole to same sex behavior? In the sense that any gay/lesbian individual can complain that they can’t contain their desires and therefore seek this avenue.
  7. I noticed that you both believe in a humanist worldview, I myself am not very acquainted with it and was wondering if you two gentleman could perhaps share why you believe in this worldview and is it mutually exclusive from Islam/religion or not, I know brother @iCenozoic considers himself a Christian humanist and I read that brother @Bakir just refers himself to be a humanist. I would have messaged you brothers in private, but I was unable to send a PM to brother Bakir, so I hope that you brothers don’t mind me making this thread, as you are both intelligent individuals that have reached an interesting conclusion pertaining to the idea of Humanism and I would like to be introduced and educated on it inshallah.
  8. Did the Holy Prophet (S) have a private life? I have been under the impression that he like anyone else enjoyed a degree of privacy, especially when it comes to very private matters such as his relations with his spouses. For example I oftentimes recall reading Hadiths from the books of our Sunni brothers, and those in which Aisha would narrate about very private matters really stood out to me as odd. E.g - I don't see why the Prophet (S) could not have a private life, as such matters of jurisprudence when it comes to relations with ones spouse, could be explained by him to the companions and Ahlulbayt without need to delve into explicit scenarios and those which draw an unfavorable form of imagery towards the Prophet (S) I hope that through this thread we are able to reach a conclusion to whether the Prophet (S) did indeed occupy a private life or not, and I hope that the dear brothers/sisters can pardon me for my ignorance regarding this matter, as I have oftentimes presumed him (S) to without a doubt be deserving of a private life and in the end sharing with us bits like the advent of the cloak, unlike explicit marital relations. @Cherub786 @Mahdavist @Haydar Husayn @hasanhh
  9. Assalamu walaikum everyone. This is a trailer for a movie about Imam Ali (عليه السلام) (سُبْحَانَهُ وَ تَعَالَى) to release in 2020 this year I believe. The unofficial video has millions of views. Whats your thoughts?
  10. Is the idea of a religious jurist(s) being the supreme authority over a government a theory which was developed or advanced by Imam Khomeini, or is it an obligation upon every Muslim to support as it is the means to establishing a government which acts strictly on the precepts of enjoining good and forbidding evil. Is there a third stance to the idea of a governing jurist and does it differ from the WF we see in Iran, for example a type of WF which we must all support, but it is one which differs from the fundamental position of the government in Iran. Is this third opinion merely stating that as Muslims we should believe in a type of WF, but in reality such a WF is only legitimate if governed by an infallible. I oftentimes find myself in support of the present day WF we see within Iran - of course it is not perfect - it is a system which is fundamentally established on Islamic edicts. Why would we as Muslims take a differing stance from such a system of governance? Should we then simply fall as second class citizens to a secular government where our religious ideals hold no objective basis, and seek to pray and hope for the return of our Imam so that he may establish a true Islamic government, why can't we at least accept the fact that we can't have a true Islamic government, but still seek to move as closely as we can to it. I believe that in reality as Muslims we should not oppose the system of WF, and instead of pointing out its flaws we should act together collectively to reform any such flaws to the point which they fall in unicem with the ideal type of government which would be lead by the Imam. In reality when the Imam appears he won't just snap his fingers and behold the world is a utopia, he will need his supporters that will aid him in establishing his system of governance. Now I ask what greater why of becoming supporters of the Imam and Mumahideen to the arrival of the Imam, then supporting the fundamental idea of what WF stands for. I look forward to an engaging discussion where those in favor and opposition to WF can provide their claims and substantiate them with binding evidence, while ideally posing an alternative solution to an ideal system of governance during the occultation of our Imam. I believe it is critical to note that we should not fail into a state of complacency merely occupying ourselves with matters of jurisprudence, as Muslims we should have a voice of justice and a means to raising that voice. @Muhammed Ali @Mahdavist @Haydar Husayn @HusseinAbbas @Ali_Hussain @starlight @Sumerian
  11. “When you tear out a man's tongue, you are not proving him a liar, you're only telling the world that you fear what he might say” 1) What is the Islamic definition of freedom of speech? 2) When does the freedom of speech of an individual become subject to Islamic punishment? 3) Insulting The Prophet would merely bring down any credibility the insultor may have, why strengthen them by silencing them? 4) Criticism towards an Islamic government or Islam should not be faced with executions or severe punishments, claiming such criticisms to be treasonous is downright preposterous. Why silence criticism when you can substantiate your absolute truth by addressing the criticism coherently, or by allowing said criticism to act as a motivator to furthermore fortify one's own individualistic or collectivistic system of governance to be greater fortified. I sincerely seek to understand the concept of freedom of speech and censorship within Islam, hoping for emphasis on the aforementioned points. @Haydar Husayn @Muhammed Ali @hasanhh @Mahdavist @Ayuoobi
  12. Salam, I am aware that this issue has been discussed many times before on this forum, however, I seek to rekindle this discussion in hopes of gaining further insight and reaching a sound conclusion InshaAllah. If you believe it is an innovation (Bid'ah) please state your reasons why If you believe it is a recommended act (Mustahab) please state your reasons why @AmirioTheMuzzy@Diaz@guest 2025@Haji 2003 @ShiaChat Mod @notme @starlight @Ibn Al-Shahid @Ibn Al-Ja'abi @AlmondJoy680 @habib e najjaar @Mahdavist @313 Seeker @Ethics @.InshAllah. @Sirius_Bright @The Green Knight @AkhiraisReal @Hameedeh @A_A @Gaius I. Caesar
  13. Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.
  14. I wanted to make a post about this, I did a lot of research on this sector and decided to invest into it a few month ago, now before you grab your pitchforks, here me out. I invested my money saved up from part-time work during university into blue chip stocks (Canadians banks, Google, Amazon, Apple), cashed it out upon graduation, worked a year and invested some savings into medicinal marijuana companies. Upon days of research and following the markets I made a HUGE return. ( Huge figure is HUGE from a recent grad standpoint, not a professional dad of 3 standpoint - relatively speaking; 'na mean?) I discussed with family and they went 'HOW DARE YOU INVEST IN THIS' type-a-deal; so posting it here for perspective. I am all into Finance as per my recent graduation and work, so the financial markets are really interesting to me. Now it is quite clear that if you put your money in a checking account, it is essentially quite bad due to the basic time value of money principal. You should beat inflation and secure your retirement, we don't earn millions to have a decent life, so it is important to invest. People invest in stock/bond exchanges all around the world, even in Muslim countries, it is what drives any economy forward. Stocks drives the economy forward in numerous ways, you along with your government is happy from it via direct and indirect means. Bonds are what helps the government finance their cities, infrastructure, schools and what not. So if you invest, you help greatly to not only your situation but also the greater society. Now question comes, what must you invest in to be fine from an ethical and religious stand point? Lets take the popular industry stocks for now that we see big trends around the world: 1) Banks - Good ol' financials, stable dividend paying companies, they do a lot of good to the people (financing your education, house, car, business, mosque), good to the society, and the government. However, disadvantage is they do some back-hand deals to protect themselves at the expense of lay-people like we saw in 2008. It is debatable but again, they were involved along with credit rating agencies and all that jazz. 2) Resources: Oil, Gold, Lithium and other resources you see on the periodic table: Now oil 'the black gold' drives several Muslim countries forward, gold is what makes the sisters happy, useful in making many, many things along with gases and lithium. Basically what you learn in organic and inorganic chemistry 101. A lot of positive things here. Cons are that they absolutely destroy animal/marine lives, habitats, irreversible ecosystem damage, pollution among other destructive things. 3) Popular stocks like Google, Apple, Tesla, Ford ..etc - all of the major companies are responsible for exploiting under-developed countries, making them work in sweat shops etc. On the benefit side, I could write a novel, I am sure we all can. So what we have established so far is that every high-volume industry has numerous advantage and disadvantages; they all play a huge part in Muslim and non-Muslim countries attracting investors of every background. 4) So investing in medicinal marijuana should be good, or even encouraged. Now hear me out: It has several strains and the academic scholarly studies conclude several benefits for patients of numerous illnesses/conditions, it helps people. Alcoholic derivatives are extensively used in antibiotics and other pharmaceuticals, which is fine, so should medical marijuana be as well. Heck investing in pharmaceuticals should be encouraged as it helps people fele better in large, cures medical conditions, saves lives and so forth compared to commodity-driven companies, banks, and other industries. A strong pharmaceutical base has a vital connection to save lives, and medicinal marijuana has been proven so far to do it's part. Sure it has a recreation side to it, but if I invest in companies that are only exposed to medicinal marijuana at the moment, why not take advantage of this emerging market, it helps the people, the society and also removes myself from blue chip stocks that do some harm along with good. I ask, what are your thoughts guys, is this reasoning sufficient, views, thoughts, discussion?
  15. "Pie thinks he knows who is to blame for the rise of Trump... and you're not going to like it!" No, I believe what he says is agreeable. It all makes sense. Have a listen yourself and share your thoughts. Do overlook his vulgar language.
  16. Find out how differences within Islam shape attitudes on evolution and its most famous protagonist, Charles Darwin. Iran Military Vlog #4: Evolution and Islam Hello guys, I have a vlog on Youtube and In my playlist Iran and the Sciences I added a new video shedding some light on the treatment of biological evolution in Iran and Saudi Arabia. Note that I'm not a biologist nor at all involved in the natural sciences, and some statements may be simplified for general audiences. Most of my information is pulled from E. Burton's research on school textbooks in Iran and Saudi Arabia. .
  17. Salaam For those interested, we have a Question Time panel discussion on the extent to which Sunnis and Shias can unite at Mahfil Ali on Saturday 14 September at 3pm. We are fortunate to have a panel of renowned experts: - Shaykh Ibrahim Mogra (Assistant Secretary General of the MCB) - Ajmal Masroor (British Imam, broadcaster and politician) - Dr. Musharraf Hussain (CEO & Chief Imam at the Karimia Institute) - Saeed Shehabi (London-based Bahraini political activist, and journalist) - Shaykh Zafar Abbas (Director of the Shia Institute of Islamic Studies, Former President of Majlis Ulama-e-Shia) To follow or participate in the debate on Twitter on the day, please use #sicm #sunni #shia within your tweets. These will be broadcast live on screen. To see the previous discussion in our series, see: http://www.youtube.com/watch?v=y438Aa1y_Pk&list=TLixNRJqxeRj4 and to see all the programmes at our centre, please see our YouTube channel: http://www.youtube.com/user/sicmtv. https://www.facebook.com/events/509283962483946 Thanks Take careWsMiqdaad
  18. "Moeed Pirzada discusses with Shahsi Tharoor (member of Lok Sabha), Naseem Zehra (Direc. World Affairs, Dunya TV), Ejaz Haider (Exec. Direc. Jinnah Institute) that will India move a budge on its stances against Pakistan? " AIM: Prosperity/ Friendship with trust/ Peace and Solution! This discussion is not completely in our native language, But also in English.
  19. Salaam, Okay brothers and sisters, lets shake things up a bit. I want you to post the lyrics (Just the lyrics) of Music that you found inspiring, thought provoking etc. Let's leave out the youtube links and things, don't get me into trouble here, many shiachatters may not be ready for that. So I'll start... I though this song was very azadari-malanngi-like when I first heard it so here goes: Johnny Cash - Man In Black: Well, you wonder why I always dress in black, Why you never see bright colors on my back, And why does my appearance seem to have a somber tone. Well, there's a reason for the things that I have on. I wear the black for the poor and the beaten down, Livin' in the hopeless, hungry side of town, I wear it for the prisoner who has long paid for his crime, But is there because he's a victim of the times. I wear the black for those who never read, Or listened to the words that Jesus said, About the road to happiness through love and charity, Why, you'd think He's talking straight to you and me. Well, we're doin' mighty fine, I do suppose, In our streak of lightnin' cars and fancy clothes, But just so we're reminded of the ones who are held back, Up front there ought 'a be a Man In Black. I wear it for the sick and lonely old, For the reckless ones whose bad trip left them cold, I wear the black in mournin' for the lives that could have been, Each week we lose a hundred fine young men. And, I wear it for the thousands who have died, Believen' that the Lord was on their side, I wear it for another hundred thousand who have died, Believen' that we all were on their side. Well, there's things that never will be right I know, And things need changin' everywhere you go, But 'til we start to make a move to make a few things right, You'll never see me wear a suit of white. Ah, I'd love to wear a rainbow every day, And tell the world that everything's OK, But I'll try to carry off a little darkness on my back, 'Till things are brighter, I'm the Man In Black.
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