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Shiism, Sunnism & Mahdi Part 1: Contents Part 2: Introduction

Do Shia law allows retaliation for the insane?

Salaam All Anyone on here in Jeddah I can connect with? I know it’s probably far fetched. I’ll be super grateful for any connections so I don’t feel alone. ps I’m a mum, married. Not looking to connect for weird reasons. Just trying to build a village for myself…

Is the Dajjal mentioned in Shia hadiths like Sunnis?

Salam alaykum Brothers and Sisters, Inshallah you’re all well. Can locals to Dearborn give me some advice about where to live and what are the best elementary schools? Also generally, I’m wondering are the public schools a positive environment for Muslim children because the cohort is majority Muslim? Or are the secular values and culture an issue in the Dearborn/dearborn heights/canton etc schools like everywhere else? I found three Islamic schools (Maya, Wise and Great Revelations). Am I missing any? Any feedback on these? I found Wise/Maya expensive compared to the Sunni Islamic school we currently attend in another state, and there are no caps on fees for big families or financial aid applications etc. If we go public I’m planning on enrolling the children into a Saturday Islamic school so any advice on those would be appreciated too. Many thanks and dua in Advance **background info** We are moving to the area purely for the sake of our children in the hopes that they follow the path of Ahlul bayt (عليه السلام). Currently we live very comfortably and financially better off in another state so it’s a bit scary to leave this place for a lower paying job in Detroit. Given this the budget will be tight and I really need local feedback on schools as we might not be able to afford the private schools.

I've been having issues lately with my deen. I've been confused, sometimes going to Sunni Mosques'(only twice since I converted to Shia) and followed some prayers of Sunni. I want to be Shia, but my community hasn't been reasonable. Some Cop told my center i was not Shia and it was my brother, even though my brother goes to church. The man of the center believed him, now he says I'm Sunni and not Shia. Some Shias there don't take me seriously, I try to be Shia but get confused because of my condition. My Question is Can I still be Shia and Am I still Shia? i asked Reddit and they Said I'm not Shia.

Read the full post here: http://youtube.com/post/UgkxpLUdxxlNTMKzkJwFlMKjsquII_qTh2CU?si=XPXkbGDX6twYGj8W

Does anyone have any Kaysanite hadiths? I am new convert to Islam and I believe in Kaysani Shia Islam as my neighbors teach me, they are neo-Kaysanites. I wanted to do some independent verifiable research.

Assalamualaikum, I used to be a very good Shia – praying on time, offering night prayers, attending majlis and jashan, going everywhere. But suddenly, gradually, some personal reasons came into my life, like family issues and career tensions, and I became busy. My prayers slowly decreased, and I rarely went to majlis. One day, just for my improvement, I joined the English Hub app on Discord to improve my communication skills. There, I joined a VC called “Ask a Muslim.” I just quietly listened. People there had so much hate against Shias; it hurt me a lot. Because I am Shia, people kept judging me every time. This turned out to be a big mistake in my life. Even though I had a Shia page and used to make edits for Ahlulbayt, gradually I feel Shaitan is distracting me. Please pray for my Emaan. I am trying, and I don’t want to move away from the grief of the Ahlulbayt. I never want to feel ashamed in front of Mola Hussain or Mola Ali, Imam-e-Zamana. I don’t want my faith to weaken in anything just because I am Shia. Because of life’s tensions, I became very upset. Ya Allah, please help me. Since joining that app, there have been strange people – atheists, Christians, Brahmins, Hindus, Salafis, and people of other religions in the VC – and listening to their thoughts distracted me. My faith is weakening more and more. Please pray for me. I just want to become the Shia I was before. Life’s tensions have troubled me a lot.

In all honesty im sick of being a Muslim in Australia, theres only 1 mosque i can go to which is 36 km's away which unless i start going there at 3:40-50 i cant get there on time for the maghrib/isha prayers because of traffic, + there is limited halal stores, ive been seriously considering moving, do any of you know which countries are the best for Shia Muslims?

Salam I am a new Shia and gotten down the basics of Shia prayer but ameen keeps accidentally slipping out of my mouth due to constant habit of saying it in Sunni prayer, does it nullify/make prayer invalid if accidentally said? Thx

Sallam Alikum, I have an America friend who would like to read more about Islam, and she wants me to recommend her books. The books I am reading right now, are a bit more complicated and go deeper into Islam, but I want to give her easier books to understand Islam. I do also wish they're more Shia based books. Which books to you all recommend I tell her about? Thank you so much.

Before i start, i said "Sayyids/Syeds" purely because of some spelling differences among Muslims I heard from somewhere that only Sayyids or Knowledgeable Islamic scholars can wear black turbans, is this true? And are there any other sort of unwritten rule about wearing turbans i should know Thx

Salam, I am a first year law student in Brighton, UK from Toronto, Canada. Coming from a city and family where azadari is a big part of my life. If anyone knows of any helpful information with regards to shias in Brighton, UK, please let me know. I have looked everywhere for a shia mosque or household that holds majlis but haven't come across anything. As Muharram is fast approaching, I really need to figure this out ASAP because commuting to London for majalis everyday is not convenient or cheap. Please reply if you know anyone that can be of help or you know a shia family in this town. Jazakallah!

As-Salamu Alaykum Im just wondering which Scholar/ayatollah to follow, i really like ayatollah Khamenei's views and rulings but i see lots of other people use examples of Sayyid Sistani's rulings on this website and videos. Or is it just personal preference? Thanks and have a good day

Would a Shia Woman marry a mixed race convert? Is it true they mostly marry mixed race or white males?

As-Salamu Alaykum Usually me and some of my sunni friends go to a local indoor basketball area used as jummah/khutbah area during fridays, theres a fair amount of people that go but thats besides the point. How do i pray behind them? i usually just pray two rakah reciting my own surahs (after fatiha) and dont really follow along with the sunni imam, is this the right way to pray behind them? If not please tell me how to pray behind them Thanks and have a good day

Salamu Alaykum I recently got my Turbah and im wondering if anyone has any tips to take care of it. (Example: where to keep/store it, what to do if it breaks, should i take it with me when travelling?) Thanks and have a good day

Hello brothers, I heard a prominent Shia scholar in Pakistan, [Mod Note: names removed] say that due to the ban on writing, compiling, narrating and discussing Hadith under Abu Bakr, Umar and Osman, till Umer bin Abdul Aziz's reign Sunnis did not have any Hadith, except fabrications done under Muawiya. Imam Ali and His Shia however didn't pay heed and wrote down and compiled the Hadith, this is why many of the Sahih books contain Hadith from Shia teacher's. Can anyone explain this in more detail and verify if it's true? Thanks

Arabic: العليئية English: Al-'Aliyiyyah or Aliyiyism or Aliyiy refers to a Sufi order or tariqa within Zaydi Shia Islam. Aliyites are a Sufi group that have an emphasis on each individual studying to become like their own scholar, with an emphasis on acting on one's own ijtihad, interpreting Quran and Hadiths, and not blindly following religious beliefs. Because of this, the Aliyites are not organized and they don't have a central authority or single scholar or Imam that unifies their community, and internal differences are abound. The Aliyites have a range of different beliefs and interpretations. They believe there can be more than one Imam at one time, for different locations and different people groups who speak different languages. The job of an Imam is to help people stay guided and teach them how not to make ijtihad and to prevent misinterpretation and abuse of religious beliefs and systems, as well as to be the rope of Allah, a spiritual guide. Similar to the Alevis of Turkiye, the Aliyites don't force anyone to practice Islam or do things like wearing hijab, claiming that everything is a choice, Allah gave all human beings free will, and these matters are between a Muslim and God and are personal, and so judgement isn't passed for women who don't wear hijab or people who get tattoos, etc., although following the Quran and Hadith and imams is encouraged and highly beneficial in the Aliyite tradition. Nobody knows for sure how old the Aliyite movement actually is or how many followers it has, due to its secretive and underground nature, but one narrative claims that the Aliyite faith developed when Yemeni Zaydi Shiites and Yemeni Sufis from the Sunni Hanafi Madhab, traveled to the Sokoto Caliphate, a Sunni Islamic Country in West Africa, while traveling the global trade routes, and ended up being embedded in a group of Muslims who believes the Orishas were prophets and imams whose message had been distorted, and who had been deified when they were merely servants of Allah, and not deities. These Muslims who believe in the orishas were considered heretics, and often fought with leaders and the government of the Sokoto Caliphate. Even though the Aliyites don't worship the Orishas, they have some heretical beliefs, including a belief that Imam Ali is a continuation of the life of Jesus Christ, and that Imam Ali also was the same person as Orisha Ogun, the Orisha of Iron and War. Imam Ali/Orisha Ogun is seen as a figurehead or the face of Aliyite Islam. The Aliyites also believe Orisha Obatala (whom they called Imam ObatAllah) was Jesus Christ too.

Did You Know That John ibn Huwai Is The Collapse of Religious Narcissism? There are names in history that we remember but never really encounter. John is one of them. We have heard of him. We mention him in our majalis. Sometimes we cry when his name is spoken, the slave of Abu Dharr, the African companion, the man who asked for permission to die and was granted it. We mourn him. But do we ever stop and ask: Why was he there? Why did God write him into the script of Karbala? Why was his blood spilled beside the blood of Ali Akbar? Why was he given a role in a tragedy that is known to be the culmination of all prophets’ missions? Karbala was not a battlefield of random warriors. Every drop of blood spilled there was deliberate, chosen, sacred, and purposeful. So what was the meaning behind John's? Why did Husain the grandson of the Prophet, the symbol of all that is noble, majestic, and pure allow a former Black slave to die beside him? The answer is; because God wanted to destroy us. I mean our illusions not our bodies. The illusion that piety is inherited, th illusion that skin color and ethnicity have anything to do with proximity to truth, the illusion that status in a religious community means closeness to God. The illusion that being born into a righteous family automatically makes one among the righteous, the illusion that eloquence, knowledge, social presence, or historical relevance define spiritual value. John's presence on the Day of Ashura is a threat to all of these. And that is why we have sentimentalized him. Because when you reduce a truth to a tear, you can avoid responsibility. When you cry for a figure, you don’t have to answer to him. You don’t have to ask whether his blood has exposed you. We love Husain. That’s what we say. But Husain is not an abstract idea, he is a mirror. And John, standing next to him, is the crack that runs through the center of our pride. Because the man who had no name, no title, no noble blood, no power, no Arabic tongue, no tribal honor was seen by Husain as a brother in jihad. A full human. A full martyr. And a full servant of God. That, in itself, is a revolution. We have turned Islam into a vertical religion. Hierarchies of value, graduations of worth, scales of recognition.... We measure people even in the mosque by how they speak, how they dress, which family they belong to, how they interpret doctrine, whether their tears are visible, whether they are “with us.” These are the false currencies of a decaying religiosity. So, Karbala was sent to expose that decay. And in the midst of the fire and blood, God placed John to teach us that salvation is not given to the most privileged, it is given to the most sincere. That if truth passes through your village, you must follow it even if you have no claim to it. Even if you are not invited. Even if they look at you and think: “Why are you here?” John had every reason to walk away. No one would blame him. He was not Qurayshi, not Hashemi, not from the household, and also not obligated by any tribal code. But he saw something the rest of us still struggle to see: That truth is not inherited. It is witnessed. And once you witness it, you cannot walk away unless your soul is already dead. John's martyrdom was a judgment on the living, not the Yazidis. The us, the religious, the ones who attend the majalis. The ones who wear the colors of piety, but maintain the structures of arrogance. The ones who would invite Zainab to speak but not sit next to her servant. The ones who would proudly chant Ya Husain yet avoid the black man in the corner of the mosque. God allowed John’s blood to mix with the blood of the Prophet’s family to destroy this hypocrisy, the hypocrisy of religious exceptionalism. And yet we reconstruct it. We make Karbala a museum, we polish it. We name our children after the martyrs, but refuse to sit beside their spiritual equals. We say Husain stood for justice but only until it disrupts our social order. We claim to be lovers of the oppressed but only in theory, not in seating arrangements. If Husain were alive today, we would invite him to our commemorations but would we allow his John to speak? Would he even be seen? This is the central question. John forces us to confront whether our love of Husain is truly about truth, or merely identity. Is our mourning a commitment to the cause or a celebration of cultural nostalgia? Because if it is the former, then John must not be a token. He must be a standard. If John can reach Karbala, then so can the outcast, the one without lineage, the convert, the poor, the woman excluded from authority, the person on the edge of the community who is invisible in your events but known to the Lord of the Martyrs. In fact, those people are the Karbala of today. And how we treat them is the Yazid within us. John is not merely a figure in a tragedy. He is a verdict. His martyrdom renders our religious pride meaningless. He stands as God's argument against every religious elitism, every clerical arrogance, every cultural superiority complex that poisons the ummah. He was not famous, but his sincerity made him eternal. And we with all our names, speeches, wealth, families, and followings will be forgotten, unless we learn what John teaches. He did not need to be from the Ahlulbayt to stand with them, he did not have their blood but he had their truth. And that is what mattered. We must ask ourselves: In our institutions, in our movements, in our souls who is the John we have silenced? Who have we told, directly or indirectly, You do not belong here? Until we answer that, until we dismantle the Yazid that lives in our hierarchies we do not have the right to say Ya Husain. Because John already said it and he died for it. Not as a Black man, not as a servant, not as an outsider. But as a brother. companion, martyr and above all as a free human being. Cc:Zainab Usman (Yayar Ridha)