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In the Bible, it states that Palestine was under the rule of King David [Nabi Dawud, peace be upon him] in the 11th century [before Isa, Jesus, peace be upon him] - yes, the same King David who is said to have committed adultery with a woman and executed her husband because of it. Although many historians of old, due to lack of any material, relied upon the Bible for most things surrounding this time period, the information is not historically accurate, because King David was dated to exist about 100 years later to his rule. He was first put into question as to his existence, but when no further evidence found, he was dubbed a myth. Although we Muslims believe he existed, the Bible does a job on distorting history and writing via oral tradition decades after something was said. This puts into question the authenticity of the Bible yet again, despite Dawud (peace be upon him) being one of the great Messengers of Allah that all Abrahamic faiths agree upon. The Philistines did not have a specific religion - if any at all - which is why the Jews tended to look down upon them. The Jews did not eat pig meat and leave their children uncircumcised whereas the Philistines did. However, the Jews did not inhabit their lands prior. The original inhabitants were the Canaanites - followed by the Phoenicians, Syrians, Egyptians, Caucasians, and the Mesopotamians, who later settled in the land of Canaan when majority of their civilization had fallen apart. Some Canaanites were Hebrew, not Jewish, as Judaism and the concept of Jewry began with Moses, according to Biblical chronology. There had been a very small portion of Israelites in this region, but they were not originally from this area. This is shown through demographics and sociological factors of them residing on the outskirts of the area. They were well-known for being destitute. This later changed in the future when an influx of Israelites came in. They, the Canaanites, had formed an alliance with the ancient Egyptians before they had finally taken it in as part of their kingdom (Levant, at the time). When the Israelites started to grow in the land of Palestine, they had split up into two kingdoms - one being Israel and the other being Judah, Israel being the most advanced and growing out of the two. It must be noted that the language of the Philistines had originally been Hebrew but later developed into Aramaic in the 4th century B.C. Moving forward past the Romans and Persians fighting over Palestine, Jesus was born in the land of Galilea, which was the northwest side of Roman Palestine. Jews like to claim that Israel was there prior to Jesus and how their history extends way before the late 1940s, but this is half of the truth. The land of Palestine belonged to the Philistines and destitute Israelites later moved in and had a kingdom within this land that grew years after. Jesus spoke Aramaic, although he understood and spoke some Hebrew. It is similar to how the Anglo-Saxon languages and it's sisters [French, German, Latin, English] can all be understood despite one not being fluent in them based on the similarities. Take for instance someone living in West Germany or Luxembourg - they are likely to understand and speak French, though they would speak German every day as opposed to the aforementioned. Nonetheless, Jesus was born in the land of the Philistines which had been conquered by the Romans at the time. It is argued that Jesus was a Jew - meaning from the tribe of Judah, and by extention, Israel - which is correct. The lineage of Jesus in the Bible stems from Israel [better known as Jacob/Ayyub] to one of his 12 sons, Judah. This, however, has nothing to do with the "nation" or "state" of Israel, as this was thousands of years later. While Jacob was born in Canaan, he never claimed any leadership nor authority there. This was all established by his son Joseph in Egypt, where the family of Joseph thrived and lived happily under him. I do apologize for not putting references, but I wanted to write this as quickly as I can before I forgot. I pray you learned something from this! May Allah increase you in sincerity, guidance, and knowledge - ameen. With that, I now say: Assalamu 'alaykum warahamatullahi wabarakatuhu.

Maybe some or most in the West might have forgotten how and why. Not the Free World. The 1897 First Zionist Congress in Basel, Switzerland, organized by Theodor Herzl, is widely recognized as the formal launch of the political Zionist movement, which sought to establish a Jewish state in Palestine. However, the 1898 Zionist Federation's Baltimore Conference, The Baltimore Conference, was one of the earliest gatherings of American Zionists and marked a critical moment in the mobilization of Western support for the Zionist project. The conference aimed to rally American Jews, mobilize Christians and secure financial and political backing for the colonization, Invasion of Palestine, which was then under Ottoman rule. Following this, the League of Nations attacked Palestine and defeated the Ottoman Empire. The United States, the United Kingdom, and the European Union have consistently demonstrated their unwavering support for the systematic genocide and eradication of Palestinians, a brutal campaign aimed at clearing the land of Palestine for the establishment of a state exclusively for European Jews. This complicity in ethnic cleansing is not a recent development but a long-standing policy rooted in colonial and imperialist agendas. Key policy dates and actions underscore the West's active role in this atrocity: The 1897 First Zionist Congress in Basel, Switzerland, organized by Theodor Herzl. The 1898 Zionist Federation's Baltimore/USA Conference. 1917: The Balfour Declaration The British government, through Foreign Secretary Arthur Balfour, issued a declaration supporting the establishment of a "national home for the Jewish people" in Palestine, disregarding the rights and existence of the indigenous Palestinian population. This marked the formal beginning of Western-backed Zionist colonization. 1947: UN Partition Plan (Resolution 181) The United Nations, heavily influenced by Western powers, proposed the partition of Palestine into separate Jewish and Arab states. Despite Palestinians constituting the majority of the population, the plan allocated 56% of the land to the Jewish minority, laying the groundwork for the ethnic cleansing that followed. 1948: The Nakba With the establishment of the state of Israel, over 750,000 Palestinians were forcibly expelled from their homes in a campaign of terror and mass displacement. The U.S. and European powers not only recognized Israel but also provided political and financial support, enabling the continuation of this ethnic cleansing. 1967: The Six-Day War and Occupation Israel's occupation of the West Bank, Gaza Strip, and East Jerusalem was met with tacit approval and military aid from the U.S. and Europe. This marked the beginning of a brutal military occupation that continues to displace Palestinians and confiscate their lands for illegal settlements. 1993: Oslo Accords While framed as a peace process, the Oslo Accords effectively normalized Israel's occupation and allowed for the continued expansion of settlements. The U.S. and EU played key roles in legitimizing this process, which further entrenched apartheid and denied Palestinians their right to self-determination. 2006: Siege on Gaza Following Hamas' electoral victory, the U.S., EU, and Israel imposed a crippling blockade on Gaza, collectively punishing its 2 million inhabitants. This siege has been described as a form of slow genocide, with the West providing diplomatic and military support for Israel's repeated assaults on the besieged enclave. 2017: U.S. Recognition of Jerusalem as Israel's Capital The Trump administration's decision to recognize Jerusalem as Israel's capital and move the U.S. embassy there was a blatant endorsement of Israel's illegal annexation of Palestinian land. The EU, while offering mild criticism, continued to maintain strong economic and political ties with Israel. 2020: Trump's "Peace Plan" The so-called "Deal of the Century" proposed by the Trump administration sought to legitimize Israeli annexation of large parts of the West Bank, leaving Palestinians with fragmented, non-contiguous territories. The plan was widely condemned as a blueprint for apartheid but received support from key Western allies. 2023: Escalation of Genocidal Policies As Israel intensified its bombardment and siege of Gaza, leading to mass civilian casualties, the U.S. and EU doubled down on their support, providing military aid and diplomatic cover. The West's complicity in the ongoing genocide has reached unprecedented levels, with calls for Palestinian eradication becoming increasingly normalized. The West's descent into moral bankruptcy is evident in its unwavering support for Israel's colonial project. By funding, arming, and politically backing the genocide of Palestinians, the U.S., UK, and EU have revealed their commitment to the eradication of an entire people for the sake of settler-colonial expansion. This is not merely a failure of policy but a deliberate and calculated endorsement of ethnic cleansing, marking one of the darkest chapters in modern history. https://x.com/kanduvai/status/1885859025860116722

assalamu aleikum wa rahmatullahi wa barakatuh upon reading thr bible i stumbled across the well-known story of hagar and ishmael. while the islamic tradition says hajar and ishmael landed in todays makkah, the well of zamzam was errected, the two mountains marwah and safah are the places of saee, and abraham came to visit / stayed with ishmael and hajar, the biblical narrative seems a bit more compelling: the two were expelled to the desert of beer sheba, close to where abraham is residing. makkah is around 900km away from where the two were expelled. how would a mother and her young child travel such a distance with only a bit of water? following up, if they did manage to, how did the 100 year old abraham traverse? besides that, there are a lot of references to sela/petra which by islamic understanding is makkah, however that can't be true if we can't asses the questions i raised previously. can someone more knowledgeable please shed light onto this matter?

MENASource March 24, 2023 Black Iraqis have been invisible for a long time. Their vibrant culture and struggle must be recognized. By Sarah Zaaimi When roaming the streets of Hila or Baghdad, it is almost impossible to tell who is Sunni, Kurdish, Baha’i, or Mandaean. One community, however, stands out in the intricate cultural, religious, and ethnic mosaic of Iraq due to its largely visible ethnic origins: Black Iraqis. Concentrated in the outskirts of Basra and Zubair in southern Iraq, this community is linked to a dark historical era when Basra was once a prominent center for the slave trade in the Islamic Empire between the ninth and nineteenth centuries. Visible traces of structural racism and xenophobia persist today and can easily be identified in the power relations governing Black Iraqis and the rest of society. Black Iraqis are not only living on the geographical margins of urban agglomerations but also on the margins of society and its structures, with no political representation, no tribal umbrella, locked social mobility, and the constant stigma of being called abd (“slaves”), fahma (“piece of coal”), or other ethnophaulisms in everyday interactions. The community witnessed a short-lived political revival following the 2008 election of Barack Obama as the first black president of the United States and, more recently, with the Black Lives Matter movement, as media articles rushed to document this newly witnessed awakening. However, activists in Iraq calling for Black Iraqi rights continue to face violent oppression as members of the community and its activists have become targets of radical groups in recent years and have, unfortunately, opted to tone down their demands. I was lucky enough—through an ethnographic project carried out with other Iraqi researchers—to penetrate the secretive world of Iraqis of African descent and discuss their positionality as a group in Iraq today and their unique Afro-Iraqi memory with local activists, performers, and academics from within the community, as well as with a few United Nations agencies. The observations and information I have included in this piece emanate directly from these fascinating first-hand encounters and debates. Twelve centuries of disgrace Black Iraqis are the descendants of immigrants and enslaved people from Sub-Saharan and East Africa. Their presence in Iraq dates back to the Abbasid empire, starting from the ninth century when some newcomers came to the region as sailors, workers, captured slaves, or enslaved soldiers. They largely originated from the coast of modern-day Kenya, Tanzania, Mozambique, Zanzibar, Ethiopia, and other African countries. In the absence of formal statistics, their community leaders estimate their numbers today to be as high as 1.5 to 2 million inhabitants. Black Iraqis are scattered across diverse regions of the country, concentrating in the governorates of Basra, Maysan, and Dhi Qar. There are also a few families in Baghdad, Wassit, and other cities. However, the largest community resides on the outskirts of the cities of Basra and Zubair. Despite slavery being officially abolished in the nineteenth century and supported by Article 14 of the 2005 Iraqi Constitution, which stipulates “equality without racial-based discrimination,” Black Iraqis still endure systematic discrimination, marginalization, and structural racism embedded in historical stigmas and xenophobia against black people in the Arab world, according to activists I spoke to. Iraq is a melting pot of other ethnic, religious, and cultural communities. Yet, many of these groups are “invisible” and can easily fade in the crowd due to similar physical features. In contrast, Black Iraqis are the “visible others” who cannot be unseen or concealed. Hundreds of invisible cultural and social lines segregate the two communities, ostracize Black Iraqis, and reaffirm their otherness in urban design, tribal allegiances, and marriage arrangements. One intriguing conversation I had with a group of non-black Iraqi academics, opened my eyes to the extent of denial most people feel about the subject. I was told repetitively, “We don’t have black and white in Iraq. We are all equal,” and was asked to drop the appellation black Iraqis or Afro-Iraqis and replace it with asmar or abu samra, which means tanned or brown in Arabic. Little did they know how offensive it is to deny the community its blackness and attempt to dilute it with a drop of whiteness. In contrast, the Black Iraqis I have been working with, including Dr. Thawra Yousif, Dr. Abdulkareem Aboud, and Dr. Abdel-Zahra Sami Farag, all influential figures in their community, proudly claim their blackness and celebrate it. Structural racism and the absence of a tribal umbrella have relegated most black Iraqis to the margins of the economy and locked them into a number of small manual jobs as domestic help or performers. According to their representatives, the population also suffers from low educational attainment rates, unemployment, and poverty. Additionally, there is not a single Black Iraqi holding a high-ranking position in the government, nor do they have any political representation. Recently, human rights activists from the community have suffered assassination attempts and violence to oppress their demands, according to international reports. A secretive African intangible heritage Black Iraqis have maintained a vibrant cultural heritage, blending their Sub-Saharan and East African traditions and rituals with those of Mesopotamia. This distinctive intangible heritage has been dissolved or dissimulated sometimes for better integration and assimilation in the predominantly Arab and Islamic context of Iraq. Many aspects have survived and continue to flourish today. Black Iraqis possess a distinct dialect combining Swahili and Arabic, a particular genre of chanting, drumming, and tambourine performances, and continue to practice African-derived healing and exorcism ceremonies, which they practice secretly in remote huts called makkayid, away from the judgmental eyes of curious Arabs. The body of literature documenting the diverse aspects of this culture remains sparse, as most studies solely focus on human rights concerns affecting the community rather than its ethnographic, cultural richness, avowal, and ascription of self and group. There are also few, if any, efforts to examine the stereotypes surrounding Black Iraqis through advocacy or education programs in an already highly contentious and fragmented social and political context, which widened the gap and emphasized disparities and stigmas regarding this community living in Iraq since the ninth century. This dire economic and social situation contrasts with the community’s rich contribution to the cultural and artistic diversity of southern Iraq. Black Iraqi folklore and musical heritage have been transferred throughout the generations, maintaining original African names, such as the musical genres of bib, ankroka, gonbasa, al-liwa and the nuban, according to Dr. Abdelkarim Abdulkareem of the University of Basra and Abdel-Zahra Sami Farag. They also continue to use original drum and wind instruments with African ties like amsondo, kikanka, bato, and sarnai, while the performers hold mixed-gender dances dressed in vibrant embellished garments and animal skin belts. These traditional spectacles clearly set black Iraqis aside from the rest of the Iraqi gender-segregated society and are a strong staple of their African origins and identity. Abdel-Zahra Sami Farag, a local activist and performer, also revealed to me that members of the group regularly gather in the makkayid, where they perform folkloric and exorcism rituals. Social cohesion is one of the main challenges facing Iraqi society today. Post-2003, many ethnic, cultural, and religious communities found themselves without state structures or a tribal umbrella that provides kinship support and protection that both Arabs and Kurds enjoy—both highly tribal societies. Black Iraqis are among these communities without tribal safeguards, legal status, or political representation. While other communities have received extensive media and academic attention after the invasion, Iraqis of African descent remain in the margins as an under-documented, under-studied, and highly visible “other” within. Sarah Zaaimi is the deputy director for communications at the Atlantic Council’s Rafik Hariri Center & Middle East programs.

The Black American Sufi: A History - The Muslim Vibe

[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?

Aslam Alaikum I wanted to ask about detailed books on history in our sect as we know the book of "Tarikh e Tabari" in Sunnis. Is there any book in our sect too like that book? Second question on the best book on seerah of prophet Muhammad (SAWW) which is also translated in English or Urdu language! I asked names of 2 books Jazakallah

Any clue on which maqtal book is the most reliable one to read, preferably a classical one? Abu Mikhnaf's? Al-Luhoof? Any leads will be greatly appreciated. Jazakumallah khair.

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.

It is often asserted that Christian Trinitarianism was enforced by the political power of the emperor, e.g., Constantine the Great. However, Christianity largely succeeded in dominating Europe after the dissolution of the Western Roman Empire, so the successive reigns of individual emperors do not explain why the Church has upheld Trinitarianism. For nearly a millennium medieval Christendom and its Trinitarian ideology were rooted in feudalism. Under feudalism secular or temporal power was largely decentralised, so centrifugal rather than centripetal forces tended to dominate. There was no centralised state or bureaucracy to enforce doctrine, and in fact the Church, not the state or monarch, was the largest and wealthiest landowner. Furthermore, under these conditions doctrine would have been exposed to other influences, e.g., Judaeo-Islamic, monotheistic hermeneutical (“legalistic”) interpretation, via trade and war, given the absence of a unified, centralised secular authority over most of Europe. Even following the consolidation of the secular state during the Renaissance/Reformation, “reformed” modern Christendom upheld the Trinitarianism of its medieval Catholic forebear(s). Also, the Church Fathers/Doctors and early Protestant Reformers featured plenty of logical, intellectual giants, so why would they continue to uphold a transparently “illogical” doctrine such as that of the Trinity, given their otherwise logical approach to practical life, scholarship, and theology? For most of early Christian history political ambition cannot really explain why the Church as a whole adopted and did not abandon Trinitarianism, even in the absence of a single, centralised secular authority that could enforce such an “irrational” theological concept on its subjects. Medieval Europe was very decentralised, and the Church was more powerful than the emperor/monarch, so why would Trinitarianism be so uniform and persist, despite opposition by and exposure to Judaeo-Islamic monotheism via the Crusades etc.? One cannot blame the “secular” power for this.

Like Nehj al-Balagha was compiled by Al-Sharif al-Radi (359-406 A.H) in 4th century A.H. Who compiled Al-Sahifa al-Sajjadiyya and when? What is history of its compilation? Are there any variants of this? What is opinion of various scholars on this?

I've been looking for the most authentic, well researched and referenced book on the history of Karbala? It would be preferred if some modern day Ayatollah or scholar on hadith has done tehkeem & takhreej (research/revision) of that book. Has Sheikh al-Mufid's Kitab al-Irshad been revised by some modern scholar? I'm starting this thread inviting knowledgable members to have discussion on books written on Karbala, their pros & cons.

The tragedy of Karbala failed to topple the caliph of the time, it never managed to change the status quo at any point in Islamic history, neither did it bring about any real revolutionary social or moral change for the vast majority of the Ummah - apart from the cultivation of 'aza that we still participate in today. This tragedy provided no 'advantage' to the Ahl al-Bayt (a) either, in fact it always seemed to have brought them a great deal of pain. If the events that took place were solely about good vs. bad/truth vs. falsehood, why did it necessitate such sacrifices from Imam Hussain (a)? And why him, in particular, when the other nine Imams were also under similar leaderships and circumstances? Did it have something to do with Imam Hussain's personality, specifically, that made him more bold than the others? Is there some greater reality here that we have not been made aware of?

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

have questions as I start the knowledge journey. Who were Amavides?

Greetings, This is not an anti semite topic. I found this when i was looking for reasons of hatred that was directed to jews in Europe. Through studying history, it seems that usury played a key role in this situation. In the old world , there were three major religions :Judaism, Christianity and Islam. The last 2 religions forbade usury. Judaism forbade taking interests from other jews but made it ok to take it from non jews and according to some interpretations, it is an obligation upon a jew to take interest from non jew. In this wiki page, there is a mention of the role of banking in the crusades. But I am very poor in economy and can't get the whole mechanism of how it worked. would someone explain? https://en.wikipedia.org/wiki/History_of_banking

Salaam, Came across this latest lecture series by Sayyid Hussain Makke on the history of the life of the Commander of the Faithful, Imam Ali (a), and wow! It's amazing, highly recommend it, all the lectures are on his YouTube channel and a new lecture is being released everyday, here is lecture 1: Sayyid Makke is doing an incredible job presenting the epitome of Islam, Imam Ali (a), and the events which occured after the demise of the Prophet (s). A well produced, objective and holistic, and heart-touching series. He also has a wonderful series on the life of Prophet Muhammad (s) from last Shar Ramadhan.

I made a video recently on how the current content of education material plays a role in the oppression of Shi'a Muslims. I posted the video in General Islamic Discussion before, but just now realised that since it is so focused on Pakistani education, I should post it here. JazakAllah

In the name of Allah, I have made a video touching upon my country's education system and how it effectively contributes to Shi'a oppression. JazakAllah

https://youtu.be/fwTB9FNtbos

Bismillah i Rahman i Raheem Assalaam o 'Alaikum Wa Rahmatullah i Wa Barakaatuh I recall listening to a Majlis where the speaker mentioned the story of Prophet 'Isma'il (عليه السلام), but not the son of Prophet Ibrahim (عليه السلام), rather another prophet with the same name. The story goes that the people he preached to put him through severe suffering (of which I will not go in the details here unless asked to) and an angel descended and asked him if he would like to curse these people. The Prophet 'Isma'il (عليه السلام) replied that he does not want that, and instead just wants his name to be among the names of the martyrs of Karbala. Recently, I tried to find out who this Prophet was, and I think he might be Prophet 'Isma'il (Sadiq al-wa'd) (عليه السلام), he was listed separate from Prophet 'Isma'il (عليه السلام) son of Prophet Ibrahim (عليه السلام) on wikishia's page on prophets. I tried to find out more through this, but I could only find this link: http://ahlulbaytportal.net/en.php/page,28246A64432.html?PHPSESSID=58ec25b69e6a9ae5178275b1184e81b1 The link cannot be accessed unfortunately. So my first question, can anyone help me in learning more about this Prophet 'Isma'il (عليه السلام)? My second question, is this prophet in fact Prophet 'Isma'il (Sadiq al-wa'd) (عليه السلام)? I would appreciate any and all help, this is a very interesting topic to me since I am fascinated by the history of Islam as well, and would like to spread knowledge to my family about this. JazakAllah Wa 'Alaikum Assalaam Wa Rahmatullah i Wa Barakaatuh

Will prevail when Imam Mahdi ((عليه السلام)) and Prophet Jesus ((عليه السلام)) returns. For the most part, the Palestinians have been brain washed by the salafi’s to the extent that a large percentage of Isis fighters when they were caught were from Palestine and then Chechnya then Tunisia and then Saudi Arabia. I think you and the other guy that I’ve heard of are the only Palestinian Shia’s that exists. The rest are either “Sunni” or “Christian” in short yous are rare gem.

As salamu alaykum I hope everyone is in the best of health Insha’Allah during these crazy times. I’m a 18 year old Palestinian and Egyptian born Muslim and a new “revert” from ahlul Sunnah to the Ahlul Bayt school of thought. I was wondering if anyone had any good book recommendations about Islamic history and good source books. Growing up Islamic history wasn’t emphasised so I’m kinda a newbie to in depth context and sources sourrounding the context of when surahs/ ayas were revealed, I.e Surah al Tawbah, or hadiths/ history surrounding the martyrdom of Hussain as. I don’t know if this is related but also if anyone has any recommendations for mosques in London and also mosques that possibly offer lessons that would be great too. Jazak’Allah everyone.

I remember reading somewhere that the slogan "ali waliullah" was used by the Sahaba during the Battle of Camel. If it is true, can anyone site a source. Thanks.

As-Salamu-Alaykum Many Sunnis look up to previous Khilafah, like the Ottoman Empire, and whilst we lament some of the actions taken near the end (e.g. Tanzimat reform), we generally appreciate these previous Muslim Empires in their general outlook. I understand that Shi'a/Iranians dislike the Pahlavi dynasty, but what do you think of the dynasty before it? In fact are there any Shi'ite empires/kingdom you guys look up to and admire as good/ok historical examples of an Islamic state - or is that not important for you guys?