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  1. Before some of you start condemning me to hell and plastering me with Quran and Hadith regarding the proof for this concept, I would like to say, I have no stance on it as of now. Yes I understand there were instances where Allah brought people back to life. I am speaking of this concept in regards to the near ends of time. I am still reconciling and researching, which is why I made this thread. I am hoping you all can help me inshAllah. About Raj'ah: A group of the best of believers and the worst of disbelievers will come back to life during the time of Imam Mahdi A.SIn it included, prophets, messengers, and all the Imams A.S.They will seek revenge and justice by killing their oppressors.Those amongst them who never reached the status of perfection due to death will get a chance to and those who did not die as martyrs will come back to be killed and become martyrsImam Hussain A.S will help rule with Imam Mahdi A.S and Jesus A.S will come back This is pretty much what this concept is about. I do not know where to start so I will just begin by listing my points. Why is this based so much on revenge? Why would they need revenge? Why do they need to be the ones to get their justice? I cannot fathom the idea that our imams are so revenge hungry against their killers. Is Allah not the all just? What is the purpose of judgement day for then? They have been burning in hell and will continue to do so for eternity? So why bring them back and let the imams re-kill them? It just makes God look so cruel and revenge hungry too. Does this not de-signify what our imams went through and why they did what they did? Whats the point of all this talk about karbala, why not just be happy for later he will come back and kill yazid. The significance of Karbala becomes useless to me now. The idea that Imam Hussain A.S comes back to help rule is bit acceptable, but Isa A.S coming back to convert christians and such seems overplayed to me. Are we saying our great Imam Mahdi A.S does not have the ability and knowledge to convince the christians? Also, if prophets/messengers where to come back, does this not mean prophethood/messenger-ship wasnt sealed? Does it not imply their purpose was not finished? That would imply Muhammad A.S was not the last prophet, for Isa A.S is suppose to come back and convince the christians. Then same argument can be applied to imamate. Imam Mahdi A.S would not be the last imam since Imam Hussain A.S would be back. Then some say imam mahdi A.S will get martyred. Then what? God brings him back as well right after he gets killed to get justice like the other imams? Is it simultaneous or first the imams come back gets justice, then after a while imam mahdi gets killed then comes back and gets revenge and khalas. Is Raj'ah for justice? Or is Yao-mul Qayima which Allah speaks about in the Quran the ultimate justice. There are so many contradicting factors at play. It makes everything seem as a joke and a game. It only gives credit to the hindus with reincarnation and other sects who believe in re-coming of prophets and such like ahmidis. I agree with brother Rajabali, and believe most maybe concocted. I do not know if he changed his position as of now, but according to the video, like me he does not have a position on it, since he is still looking for answers. If I have anymore questions I will post it up. Please bear with me. PLEASE watch this to understand my questions more clearly. Before anyone makes rude comments about Rajabali regarding how he talked in this video, they were at a camp. Everyone was speaking in a friendly matter, it wasnt a one on one session with a sheik, but more so of friend's discussing with each other freely. (wasalam)
  2. Shia dawah for incarcerated and inner city black americans also converts of all races. I heard theres a black american shia giving dawah in cleavand, i wonder would any Iraqi familes and other shias fund them?
  3. Are there any shia islamic stores in the US?, iike sunni islamic shops that sell shia items such as prayer rug and turbas? Or that sell shia islamic jewlery? I know sunnis have plenty but are there shias ones? Like a shia bookstore?
  4. Al Salam aleykom I have been having some issues with my parents on many different matters like what job I want or what clothes I wear etc. I don't want to work with something haram / wear something haram it's totally halal things that i want but my parents often force me to do otherwise. I understand that I need to obey my parents since I live with them but to what degree can they force me to study/work with something I do not want or force me not to wear something that is totally acceptable/halal. By the way I am a baligh male. I follow sayyid sistani. Also if you could cite sources for what I need to obey them in I will be grateful (doesn't have to be from sistani). Walsalam alaykom.
  5. I have high-functioning autism, ADHD, anxiety disorders and learning disabilities age 22. My parents do not accept that mental health exists and believe that these things don't exist rather I am a horrible and bad person. My parents do not offer me any understanding, support and love and treat me very differently from all my other siblings. They ignore me a lot, make me feel heavily left out and make me feel horrible about myself and my life. My parents do not understand any of the struggles I have to go through as someone with a disability nor do they want me to get help or want to support me. I grew up in a household filled with toxic and violently abusive environment with consistent emotional, verbal and psychological abuse. My family is causing me a lot of mental and emotional harm. I have tried to distance myself from them by keeping to myself, talking to them very less, not engaging in harm like backbiting or haram things they may do and want me to do and trying to better my mental health. I also try to keep conversation to them limited and help them around the house if they ask. Recently I have tried to create boundaries. Their behaviour, actions and words have causing me a lot of emotional and mental harm for all my life. Their words, actions, attitudes and behviours are causing me to have sucidial thoughts sometimes when I am feeling very low due to their mental abuse. My parents also promote and want me and all my siblings to engage in violence such as anger, backbiting others, not giving charity or praying, talking negatively about others, lying and other harm things which I have tried to distance myself from even though my parents say I am a bad son for creating boundaries, and not talking much. I understand the great honor of parents in islam, and I do try not to be rude or mean to them and I try to rely on Allah to help and support me. I have been struggling all my life and do not know what to do. I still live with my parents. Will i go to hell for distancing myself and keeping to myself to safeguard my mental health, please support me on how I approach should this in light of islam, the quran, the prophet and the imams. I understand the great importance of parents but what does Allah and the ahybhat say about my question and the steps I should take . I am currently doing threapy with a licenced therapist If possible please provide a detailed response if possible reference to Quran and Ahylubat . Sorry if there are any spelling mistakes
  6. I wanted to start a discussion regarding the mother of the believers Aisha. Is she still the mother of the believers after reading this?? According to the Shiaa the prophet (saww) left the authority to divorce his wives to Imaam Alee (as) and Imaam Alee (as) did divorce Aisha (la) The narrations that I will be posting are Saheeh (Authentic) and here is what Allama Majlisi (RA) says about them: Bihar al-Anwar, by Allama Majlisi, vol. 22, p. 495 "This was the end of what we have taken out from the book Al-Turaf, which it has taken out from the book Al-Wasiya, by 'Isa bin al-Mustafadh, and the book Khasa'es al-A'imma, by Sayed al-Razi (ra), and most of it is narrated in the book Al-Sirat al-Mustaqeem, by Sheikh Zaynul-Deen al-Bayyadhi. And 'Isa and his book are mentioned in the books of Rijal, and I have distinguished chains of narrators from them. And after the esteem of Al-Kulayni (ra) and the two Sayed's reliance on it, there is no meaning in declaring any of them as weak, in addition to that the pronounciation of the narrations and their meanings bear witness to their authenticity." So now lets begin: First narration: The prophet (saww) giving Imaam Alee (as) the authority to divorce his wives: Al-Ghayba, by Al-Tusi, p. 150 "O Ali, you are my successor upon my family, the living ones as well as the dead ones, and upon my women. So the one of them whom you bind (bind to the Prophet's marriage to them) shall meet me tomorrow (on the Day of Judgment); and the one of them whom you divorce (divorce from the Prophet's marriage to them), I am innocent from her. She will not see me, neither will I see her on the Day of Resurrection. And you are my successor upon my nation after me." Second narration: Imaam Alee's (as) promise to divorce Aisha: Sharh' al-Akhbar, by Abu-Hanifa al-Nu'man al-Maghribi, vol. 1, p. 211. Ali sent (someone of his servants) to Aisha, after the end of the cause of Jamal, when she was in Basra, to say: "Return to your house", and she denied. Then he sent to her a second time, and she denied. Then he sent to her a third time: "You shall return, otherwise I shall say a word in which Allah and His Messenger shall dissociate themselves from you!" Then she said: "Get me away! Get me away!" Then a woman, who was with her, said to her: "O mother of the believers, what did scare you with Ali's commitment over you?" She said: "The Prophet made him his successor upon his family and left the divorcement of his women in his hand." Third Narration: Imaam Alee divorcing Aisha: Al-Ihjtijaj, by Al-Tabarsi, vol. 1, p. 24 "Imam al-Baqir (as) said: When the Day of Jamal took place and Aisha's howdah had been hit by arrows, the Commander of the Faithful (as) said: "By Allah, I do not see anything else than divorcing her! So I call, to Allah, after a man who heard the Messenger of Allah (saw) say: 'O Ali, the issue of my women is in your hand after me' when he stood and bore witness over this!" He (Al-Baqir) said: Then 13 men stood up, among them were two Badri's, and they bore witness to that they heard the Messenger of Allah (saw) say to Ali bin Abi-Talib (as): "O Ali, the issue of my women is in your hand after me!" He (Al-Baqir) said: Then Aisha cried until they heard hear cry. Then Ali (as) said: "The Messenger of Allah (saw) said to me: 'Allah shall support you, O Ali, on the Day of Jamal with 5000 angels."
  7. Daily Post Nigeria Follow Shi’ites attend Christmas service in Zaria, advocate unity Story by Matthew Atungwu • 2h Shi’ites attend Christmas service in Zaria, advocate unity© provided by Daily Post Nigeria An Islamic group, Shi’ites, joined Christians at a Christmas Service at St. Joseph Catholic Church, Samaru, Zaria, Kaduna State on Monday to boost religious harmony and unity between religious groups. Leader of the Shi’ite group, Prof. Isah-Hassan Mshelgaru, said he acknowledged Christmas as a day for festivities, friendliness and unity. According to him, joining Christian faithful as they marked Christmas was meant to renew hope for divine unity among Muslims, Christians and other religions. Mshelgaru stated that the visit to the church by the group for Christmas was to strengthen relationship between the two faith groups. He added that Islam and Christianity were revered faiths with more than 90 per cent of Nigeria’s population as adherents. “When other faithful unite with the two faith groups, it means the whole of Nigerian is united,’’ he said. Speaking on the impact of the visit, Mshelgaru said as a group, it started visits to churches more than 25 years ago and since then there had been improved understanding between the group and Christians. “The visit has reduced the fears and some animosities between the two faith groups. They (Christians) are now open to us; we share sentiments and problems together. “The regular exchange of visits has bridged the gaps between us,’’ he said.
  8. Selam aleyykum. Can I do mutah with a person who only converted to Islam to do Mutah with me? Is it permissible or haram? And if they did convert, but not follow rules, am i allowed to marry them?
  9. Hello peace be upon you, I was wondering if anyone knows about any Hawza's in the United States where one can go and study Islamic Studies and graduate with a Bachelors degree and become a public speaker. Thank you.
  10. [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?
  11. many of my shia friends and their families prefer going to ziarat then going to umrah or hajj i asked them why is it so and they replied as it is financially easier to go to ziarat then to umrah or hajj. Can anyone explain this thought?
  12. I like to share the video of the Juloos/ gathering of Ashura in Karachi, Pakistan this year 2023. This is necessary for information of those who are not aware of peaceful and religious rituals performed according to the sayings of Shia scholars.
  13. Alsalamu Alaikum wa Rahmutallahi wa Barakatu, I am a former Astara-Isma'ili Muslim who became a Muslim and I want to teach about the secretive and little-known Astara-Isma'ili Muslims and expose their beliefs and practices for the purpose of education or helping fellow Sunnis in debates. Astara-Isma'ili Muslims are Sevener Isma'ili Sufi Shiite Muslims. They believe in the first 6 Imams that most Shi'a believe in, but unlike Twelvers, the majority sect within Shiism, Astara-Isma'ili Muslims believe in only 7 Imams and the Imam Mahdi, instead of 12 Imams with the 12th being the Imam Mahdi. Astara-Isma'ili Muslims believe after Imam Ja'far As-Saddiq, Imam Isma'il was the next rightful successor of the Imams. Astara-Isma'ili Muslims believe that Imam Isma'il never died, but instead ascended to heaven. Now they wait seemingly endlessly for the Imam Mahdi to appear. Many sources say 1 Million Astara-Isma'ili Muslims exist, although the vast majority has to use Taqiya to hide their beliefs, so numbers are unknown. The ancient practice of Taqiya, or lying to conceal one’s beliefs, is used by Astara-Isma'ili Muslims to be safe from those who dislike them. Most Astara-Isma'ili Muslims live in Central Asia, the Indian subcontinent, Southern Arabia, North Africa, Western Europe, and North America. In Spain, the UK, Morocco, Algeria, and Tunisia the Astara-Isma'ili Shi'as have family traditions and secretive books to keep them educated in their beliefs. In Indonesia, India, Pakistan, Afghanistan, and Tajikistan they have Pirs, much like Sufis. Astara-Isma'ilis are actually Sufis within Shi’a Islam. In Oman, Yemen, and Saudi Arabia Astara-Isma'ili Muslims have Sheikhs. In Canada and the USA, they rely on various sources. On the Virginia Peninsula on the East Coast of North America is a place called the Islamic Sultanate of Qarsherskiy, which claims to be a sovereign and independent country within the USA. The sultan of Qarsherskiy, Sultan Ali Aq-Qarsherskiyy At-Tarīq, is also known as Brennan as well as the name Abu Hamza Pir, because he is the Pīr, or spiritual leader of the Islamic Sultanate of Qarsherskiy, which is an Astara-Isma'ili government. Qarsherskiy is the only place in the world where Astara-Isma'ilis aren’t subject to persecution or Westernization. In Qarsherskiy are only 2485 people and only 81% of those people are Muslims (this includes deviant and misguided sects) and only 44% of Muslims in Qarsherskiy are Astara-Isma'ili Muslims. Despite being such a small population of people in a small wooded and rural area between Newport News and York County, those Astara-Isma'ili Muslims account for nearly 85% or more of all Astara-Isma'ili Muslims openly expressing their faith online, and 98.6% of all Astara-Isma'ili Muslims not hiding their faith with Taqiya are in Qarsherskiy. By looking into the beliefs and practices publicly displayed for all to see in Qarsherskiy, we see that Astara-Isma'ili Muslims are Shi'a and Sufis as well as Hurufi, meaning they believe in magical properties of the Arabic letters which only comes from the divine will of Allah ﷻ. We also see that Astara-Isma'ilis believe the prophets and Imams can intercede, or get Allah ﷻ to help you when you need help. This is why many say “Ya Ali Madad” (O Ali, help us/me!). They believe by calling upon the imams, they can be helped, which is blatant shirk. They also wear jewelry with Hamsa Hands, or Hand of Fatima, as well as Dhulfiqar swords. It is unclear if Astara-Isma'ili Muslims ever see the jewelry as amulets to ward off evil, which would be shirk, but they admit to wearing it to be identified as separate from other sects, as Muslims wear beard to be seen as Muslims. The next part of this passage is debatable, as instead of relying on what we see to expose the beliefs of Astara-Isma'ili Muslims, I only rely on my own experiences as a former Astara-Isma'ili myself, which means it is unproven and many can refute this claiming there is no evidence. I can testify with 100% certainty that the Astara-Isma'ilis have Hellenic influence in their Deen, which is a major Bid’a. I can also testify that Astara-Isma'ilis have many odd rituals and traditions which are also not from the Quran or Sunnah, such as Shoor, Latmiya, throat singing, and astrological beliefs. I swear that Astara-Isma'ilis have lots of Hurufi, Sufi, Hellenic, Astrological, and Numerological influences in their beliefs which are Bid’a, shirk, and very Haram. Please avoid praying behind these “Muslims” at all costs. We used to curse Shimr all night with dances and chants and over-exaggerated curses claiming that Shimr is a human incarnation of Shaytan on the Earth. I do admit that Astara-Isma'ilis don’t curse the Sahaba, nor do they (directly atleast) worship the Imams.
  14. AL-Salamu Alaykum va Rahmutalahi va Barakatu min Qarsherskiy. I am starting to have doubts and I believe Sunni Islam is the path of Haqq more and more. One thing is that we say "Ya Ali madad,'' which literally means "O, Ali, HELP ME," and the Sunnis in my area told me that it is Shirk because you cannot rely upon Imam Ali ((رضي الله عنه).) because he is dead now and only Allah (سُبْحَانَهُ وَ تَعَالَى) will answer your calls to prayer. I also have trouble believing the 12 imams are infallible and divine. Maybe Ali ((رضي الله عنه).) was the rightful successor but the 12 imams after Ali ((رضي الله عنه).) I don't believe are right. They brought esoteric influence into our faith and claimed to be divine. I also learned Iran used to be mostly Sunni until a past leader forcefully converted everyone to Akhbari Shi'a Islam and then after that Usulis crushed the Akhbaris and began creating Bid'a and doing Shirk with Ali ((رضي الله عنه).) as I previously mentioned. And then there are practices like Tatbir and Matan which leave me sore and injured and hurt and I ask "for what reason am I doing this? This cannot help what happened to Hussein (رضي الله عنه). in the past!" and I wish to stop doing that. Also, why do we have to use taqiyya if our faith is the truth? The prophet SAW prayed the 5 prayers during separate times except when making long journeys or when necessary such as when the Muslims were feeling lots of burden. And how can the Imams know every shred of knowledge in the universe?! That's just something I'll never understand from from my perspective, seems wack! Only Allah (سُبْحَانَهُ وَ تَعَالَى) knows everything. And why do we have symbols of Shirk like Evil Eye and Hand of Fatima? Its Shirk. I shouldn't have to explain why! When I ask scholars they just say "If it has Quranic verses, it isn't Shirk," but then why not just use Quranic verses alone? Why eyes and hands and symbolism of esotericism? I can go on and on about my doubts against Shi'i sect.
  15. Is 12er Jaffari and Usuli considered the orthodox version of shia islam
  16. I made this post because I’m somali. And wondered If there is any other Somalis who are Shia I have seen posts on hear but all of them are from a few years ago. And what area are they in like what country’s do they live in because I haven’t seen any in Somali Kenyan where I’m from just looking to see if there’s any other Somalis.
  17. Guest

    Tattooing

    As-Salamu Alaykum. ***I am not trying to spark debate about whether or not tattoos are permissible. Please debate that somewhere else.*** I want to get a tattoo of my father's name. He has the most common name in the world though, named after the Prophet ((صلى الله عليه وآله وسلم)). However, it is spelled differently. I am wondering if it is OK to get his name tattooed on my body in Arabic calligraphy. The reason I am asking is because I would definitely never get a tattoo of something holy or religious. The tattoo would be for my father, not for the Prophet ((صلى الله عليه وآله وسلم)). Thank you.
  18. Im sick of this everytime i geton shia chatrooms or discussions i get banned or kicked off! im not doing any thing wrong!!! I was on shia match matriomonials online chat room and asked any girls for mutah, they gave me a angry face icon,then i when on to ask were there any girls for nikah, no one responded and i was banned again!!! then i was banned from another one,They all seemed indo-paki or south asian, Do Shias hate me, im i not accepted? Am i a horrible shia?
  19. Hi all, I am not sure if this is the right place for this or if I should even be doing this but here goes. Quick back story- I come from a Syed family who like to think they are respectable but their actions prove otherwise. My mum and dad have been married forever and my dad abused my mum physically, mentally and emotionally for around 26 years until me and my sisters decided we had had enough. Growing up in an abusive household was horrendous and the trauma will stay with us forever. This is very common in our family and majority of the couples we know are unhappy with their husbands and lives. We now live separately to my dad and Alhamdulillah, life has been much better. We have always been told to marry Syed’s and never to look elsewhere but I have never agreed with this nor understood why this has to be the case. Shouldn’t it be everyone’s personal preference? I do not agree with imposing your personal views and interpretations upon someone else, especially if the consequences will not affect you in any way. So because of the trauma, I have naturally been very anti marriage and never thought I would have kids, ever. I downloaded some Muslim dating apps to see if there were any decent men out there but I had no luck. I couldn’t even find someone I got along with, never mind someone who is Syed and Shia etc. My mum keeps saying there are loads of good decent Syed men out there, not saying this isn’t true, but I have yet to meet one. I am a big believer in people coming into your life for a reason. Recently I have become closer to my deen and I have been trying to keep my intentions pure and I just genuinely want to be better for the sake of Allah (سُبْحَانَهُ وَ تَعَالَى). Cut to- I have been talking to a Non Syed guy, I know I shouldn’t have carried on after finding out he was Non Syed, but when I tell you the connection was instant. I felt in my heart, almost straight away, that this man will be my husband and the father of my kids. He is everything I have ever prayed for, wanted and more. He has already made me a better person, and has brought be closer to my deen. I genuinely feel like I don’t deserve him and I never thought someone so perfect for me existed. I can now imagine a happy future with him.. I can see us with kids and it makes my heart so full for the first time in forever. He prayed so much during Ramadan and asked Allah (سُبْحَانَهُ وَ تَعَالَى) for a sign and had a beautiful dream of us that night. My mum said she would disown me and tell everyone I am dead to her if I go through with this. And she said she would never eventually come around like some families do and will hold on to the hate forever. She said I will make the rest of her life miserable as the family will blame her for this because she left my dad which is a disgusting mentality. I feel so incredibly torn. I have to either sacrifice my family for my future or my future for my family.. and either my mum will never forgive me or I’ll never forgive her. It’s such an awful situation and I feel so helpless and empty. Any advice in this scenario is appreciated. I know upsetting my mum is so wrong but I truly believe Allah sent him to me. I just feel like this is not a good enough reason to justify disowning someone. It seems so extreme and unnecessary, but I guess that’s what happens when you prioritise culture over religion. Thank you AS
  20. Is the commander of faithful [AS] superior to all the prophets [PBUTH]? You might be surprise after seeing this title that Ali [AS] is superior to all prophets [AS] except prophet Muhammad [PBUTH], and before any studying, you might accuse us of exaggeration and passing the limit of mind and Sharia, but before any judgment we suggest you to follow us to see that how we prove this fact by reasoning and logic, then you’ll judge and find out that getting to the fact isn’t difficult but it will be easy by passing pessimism and doubt. Ali’s[AS] superiority amongst humans is an inevitable fact, because both “Quran” and “traditions” prove this belief, though, dirty hands have always tried to deny the virtues and high traits of this divine man and have perverted the mind of many of Muslims by changing historical facts, so we’ll follow the matter of Ali’s superiority in three chapters: “Quran”, “tradition” and “intellect”: The superior appearance of Ali [AS] in “Quran”: 1: “Tathir” verse:[purification] The first verse amongst tens of verses in “Quran” that explains and implies-as narrators and interpreters admitted- the superiority of spiritual positions of commander of faithful [AS] is this verse: «انما يريد الله ليذهب عنكم الرجس اهل البيت ويطهركم تطهيرا» O family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly. Sura AL-AHZAB, verse 33 In this verse- known as “Tathir” verse- Ali [AS] and his infallible children [AS] were introduced better than all prophets [AS]except prophet Muhammad [(صلى الله عليه وآله وسلم)], because god has decisively announced the cleanliness and infallibility of all his messenger’s dynasty. Important words in this verse such as: ”انّما، يريد، ليذهب، الرجس, اهل البيت” are the secrets and keys of understanding this verse that without knowing them we won’t be able to realize the profound content of this verse, so we’ll deal with explaining these words: 1: the word "انّما" shows exclusiveness: This word at the first of the verse implies special attention to the topic and content of the verse, because this word makes limitation and exclusiveness in the meaning and content of the verse that shows the importance and the greatness of the content. “Ibn Manzur” was an Arab lexicographer of the Arabic language and author of a large dictionary, Lisan al-ʿArab (لسان العرب; lit. 'The Tongue of the Arabs'). says: ومعني إنما إثبات لما يذكر بعدها ونفي لما سواه كقوله : وإنما يدافع عن أحسابهم أنا أو مثلي المعني : ما يدافع عن أحسابهم إلا أنا أو من هو مثلي ، The word “انّما” proves the concept of what is written after it such as this sentence: Only I or someone like me defends their account. Meaning: No one defends their account except me or someone like me, and Lesan Al-Arab,v 13, p 31 This point must be paid attention that exclusiveness in this verse is the “exclusiveness of decree in topic”, like “Velayat” verse: «انّما وليّكم اللّه و رسوله والذين آمنوا...» which in this verse the guardianship is defined only for God, the Messenger and the believer with the characteristics to pay zakat while praying. Definitely, the purification in the verse in question is of the first type, that is, a judicial limitation, not a subjective limitation; That is, purity and fault and avoidance of filth are reserved for the people who are called Ahlulbayt, may peace be upon them, and this characteristic is specific to them, and no person who is disrespectful to them will be included. 2: “pronoun” emphasizes on exclusiveness Not only the word “انّما" shows exclusiveness, but the “عنکم” emphasizes on more exclusiveness, because the object of the verb «ليُذهب» which is “الرجس” must be after its verb but it’s like that and “عنکم” is between them that isn’t without reason because when a word that its position is at end of the sentence, is preceded, it shows the exclusiveness of concept in that sentence. “Ibn Hajar” a classical sunni scholar writes in his book, chapter: sent down verses about “Ahl Al-Bayt” virtues. الآية الأولي: قال الله تعالي: إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا. Sura AL-AHZAB, verse 33 أكثر المفسرين علي أنها نزلت في علي وفاطمة والحسن والحسين لتذكير ضمير عنكم وما بعده. Most of interpreters say that this verse is about “Ali” [AS], “Fatimah” [AS], Hasan and Hussein [AS], because of this pronoun «عنكم». Then he quotes possibilities using of the word “it’s been said” that its reference is unclear and he says after quoting some narratives: this verse has been sent down about spouses and all “Bani Hashim”. Him and his followers who’re trying to partner ordinary and incompetent in such great virtues, must be questioned that: why despite the confession of most of interpreters who say that this verse is sent down about particular people from Prophet’s [(صلى الله عليه وآله وسلم)] relative dynasty, you rely on the talk of minority and try to show that what they say is true? Isn’t it enmity towards “Ali” [AS], “Fatimah” [AS] and their two children? Eventually, “Ibn Hajar” says that this verse is the resource of all virtues of “Ahl Al-Bayt” [AS] not anyone else, and انما"” that implies exclusiveness, shows that this verse is just about “Ah Al-Bayt” [AS]. ثم هذه الآية منبع فضائل أهل البيت النبوي لاشتمالها علي غرر من مآثرهم والاعتناء بشأنهم حيث ابتدئت بإنما المفيدة لحصر إرادته تعالي في أمرهم علي إذهاب الرجس الذي هو الإثم أو الشك فيما يجب الإيمان به عنه وتطهيرهم من سائر الأخلاق والأحوال المذمومة. This verse is the resource of all virtues of prophet’s [(صلى الله عليه وآله وسلم)] dynasty, and is particular for “Ahl Al-Bayt”, because the word “انما” has negated any kind of evil, sin and doubt towards them. 3: god’s will: God’s will in the sentence ” يريد الله “ is “Takvini wilayah” [god’s will while creating creatures, god’s act] not “Tashrihi wilayah” [god’s legitimate commands and prohibitions] , because in “Tashrihi wilayah” all people are addressed without exception, but “Takvini wilayah” doesn’t need to contain everybody and God can allocate a virtue or a trait to certain people and deprive others. So in the verse of conversation will is just “Takvini wilayah” because removing filth and getting purified aren’t general to contain all people or followers of a sect, because fault means any kind of filth that makes others to detest and getting away of sincere servitude of god and this fact isn’t fulfilled unless by god’s “Takvini will”. 4: repulsing the filth: The word “اذهاب” in here means repulsing before appearance because it’s used in this meaning in our conversations, for instance someone says: «أذهب اللّه عنكم الداء والسوء» I wish god to keep you away of disease and sadness, that doesn’t mean that that guy is sick and he’s praying for him to recover but this wish could be made before disease or hardship. So “اذهاب” means “repulse” that before it appears, not “removal” which is eliminating after appearance, that’s why the word “لیذهب” is in the verse not “لیزیل”. 5. Filth and evil: One of the key words in this verse is the word “filth”. Famous philologist “Al-Fayoumy” writes: « الرجس: النتن. و الرجس: القذر. قال الفارابيّ: كلّ شي ء يستقذر فهو رجس». Abomination: stinking. And abomination: dirty. Al-Farabi said: Everything that is considered filthy is an abomination. Ahmad bin Mohammed Al-Fayoumy, Al-Misbah al-Munir, vol. 1, p. 219, The author of the book “Al-ein” writes: « رجس: كل شي ء يستقذر فهو رجس كالخنزير، و قد رجس الرجل رجاسة من القذر، و إنه لرجس مرجوس. و الرجس في القرآن العذاب كالرجز، و كل قذر رجس. و رجس الشيطان وسوسته و همزه...». “Filth” is anything that is “Evil”, like “Pig”, and in “Quran” filth means punishment and any evil is filth. The book “Al-ein”, v 6, p 52 “Raghib Esbahani” has divided “Filth” to three parts, naturel, intellectual and legitimate, and says: « الرجس الشيء القذر». “Filth” is anything which is unclean and polluted. According to what is stated in the statements of the scholars of lexicography, some of which we have mentioned, regis is anything whose presence in a person provides the basis for defects, hurts the soul of a person, and causes people to hate and alienate them, and it includes any kind of sin and iniquity. and pollution or being caught in the trap and temptations of the devil. Although some have tried to narrow the scope of the meaning and examples of the verse and consider the abomination to be exclusive to polytheism and interpret the purpose of the verse only to cleanse the Ahllbayt from polytheism to God and say: "it does not include sins" so that some of the relatives maybe included too, but according to the general application and usage of the word "Al-Rajs" due to the presence of "Al" and "El" next to the word "Rajs", without a doubt, its content should negate and remove all kinds of material filth, and spiritually, external and internal flaws and defects or any kind of deviation at all times, the result of which will be the proof of complete innocence from all sins. Elders’ interpreters: Fortunately, Sunni scholars have mentioned to this point that “Filth” includes all sins and evils not just associating with god: “Fakhr al-Din al-Razi” says in the interpretation of this book: فقوله تعالي : { لِيُذْهِبَ عَنكُمُ الرجس } أي يزيل عنكم الذنوب ويطهركم أي يلبسكم خلع الكرامة... This verse means: god has distanced all sins from you and put the cloth of dignity on you. Al-Razi Safi’I, Tafsir al-kabir, v 22, p 201 “hessas” Sunni exegete says in his book: قال تعالي ( إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا) يحتمل التطهير من الذنوب. Probably it means purity of evil and sins. Decrees of Quran, v 4 p 33 “Imam Shawkaanee'” says: « والمراد بالرجس الإثم والذنب المدنسان للأعراض الحاصلان بسبب ترك ما أمر الله به وفعل ما نهي عنه فيدخل تحت ذلك كل ما ليس فيه لله رضا ». “Filth” means sins committed due to disobeying god and doing what he dislikes. Fath al-Qadeer , v 4, p 278 Other exegetes such as: “Ibn Atiyah” and “Tha’labi” have said: « و الرِّجْسَ اسم يقع علي الإثم و علي العذاب و علي النجاسات و النقائص، فأذهب اللّه جميع ذلك عن أَهْلَ الْبَيْتِ ». “Filth” includes punishment, unclean things and any fault, god has distanced all of them from “Ahl Al-Bayt”. Javaher Al-Lesan in interpretation of “Quran”, v 4, p 346 “Al-Alusi” writes in his exegete book: والرجس في الأصل الشيء القذر...، وقيل : إن الرجس يقع علي الإثم وعلي العذاب وعلي النجاسة وعلي النقائص ، والمراد به هنا ما يعم كل ذلك ... وأل فيه للجنس أو للاستغراق ، والمراد بالتطهير قيل: التحلية بالتقوي ، والمعني علي ما قيل: إنما يريد الله ليذهب عنكم الذنوب والمعاصي فيما نهاكم ويحليكم بالتقوي تحلية بليغة فيما أمركم ، وجوّز أن يراد به الصون ، والمعني إنما يريد سبحانه ليذهب عنكم الرجس ويصونكم من المعاصي صوناً بليغاً فيما أمر ونهي جل شأنه . “Filth” means evil….. and it’s been said that it includes sin, punishment and impurity and any fault, the meaning of “رجس” [Filth] in this verse includes all mentioned meanings…. “ال” in the word “التطهیر” [purification] shows generality, it means god’s willed to distance sins from you “Ahl Al-Bayt” and adorn with piety and protect you of evil. Rouh al-Ma'ani, v 22, p 12 “Tantawi” another Sunni expert in his exegete book: « و الرجس في الأصل : يطلق علي كل شئ مستقذر. وأريد به هنا : الذنوب والآثام وما يشبه ذلك من النقائص والأدناس». In fact, “Filth” includes any evil thing, but in this verse, it means the purity of any sin and fault. Tantawi, al-Tafsir al-wasit, v 11, p 20 6: Ahl Al-Bayt” [people of the house] The word “Ahl” is used about those that we have kind of physical, spiritual, intellectual, religious and family dependence towards them. So our family members, spouse, child, grand child and …. are our “Ahl” because we depend on them. So we can say that radical point in the meaning of “Ahl” is dependence, though, sometimes guys except our relatives can be part of our “Ahl”, such as “Salman Farsi” who gets the title of “منّا اهل البيت”, [Salmanis part of Ahl Al-Bayt]. But sometimes it’s vice versa, despite of someone is our relative but due to an act against god’s command and disobeying father’s request, isn’t considered as our “Ahl” such as: the son of “Noah” that god says about him: “ انّه ليس من أهلك” Plus showing family relation, sometimes this word has other meanings that its next word determines it. At first we take look at the opinions of philologist about the word “Ahl” then we’ll say the view of narrators, historians. Philologists like: “Ibn Manzur” and others say: أَهْل الرجل عَشِيرتُه وذَوُو قُرْباه. The “Ahl” of a man are his dynasty and relatives. Lesan al-Arab, v 11, p28, Taj al-Aroos, v 28, p 40 Late “Tarihi” writes: (أهل) أهل الرجل: آله. و هم أشياعه و أتباعه و أهل ملته...و قد مر في (امر): أنهم أهل بيته خاصة. The “Ahl” of a man are his dynasty and followers. Majma’ al-Bahrain, al-Tarihi, v 5, p 203 After looking up into the words of the verse and taking look at the views of philology elders, now we’ll talk about the cause of the revelation of the verse to see if verse includes Ali [AS] like prophet [(صلى الله عليه وآله وسلم)], Fatimah [AS] and her children, till he enjoys of this grate virtue or not? Allamah “Jalal Al-din Suyuti” has quoted 20 narratives quoted via different ways in exegete “Al-Dur Al-Mansur” to prove that the meaning of “Ahl Al-Bayt” is: prophet [(صلى الله عليه وآله وسلم)], Ali [AS], Fatimah [AS], Hasan and Hussein [AS]: أخرج ابن جرير وابن أبي حاتم والطبراني وابن مردويه عن أم سلمة رضي الله عنها زوج النبي صلي الله عليه وسلم : « أن رسول الله صلي الله عليه وسلم كان ببيتها علي منامة له عليه كساء خيبري ، فجاءت فاطمة رضي الله عنها ببرمة فيها خزيرة فقال رسول الله صلي الله عليه وسلم » ادعي زوجك ، وابنيك ، حسناً ، وحسيناً ، فدعتهم فبينما هم يأكلون إذ نزلت علي رسول الله صلي الله عليه وسلم { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيراً } فأخذ النبي صلي الله عليه وسلم بفضلة ازاره ، فغشاهم إياها ، ثم أخرج يده من الكساء وأومأ بها إلي السماء ، ثم قال : اللهم هؤلاء أهل بيتي وخاصتي ، فاذهب عنهم الرجس ، وطهرهم تطهيراً ، قالها ثلاث مرات . قالت أم سلمة رضي الله عنها : فادخلت رأسي في الستر فقلت : يا رسول الله وأنا معكم فقال : إنك إلي خير مرتين « ». It’s been quoted from “Umm Salamah”: prophet [(صلى الله عليه وآله وسلم)] was in my house and had put on a “Kheibari” cloak. “Fatimah” [AS] came in, prophet [(صلى الله عليه وآله وسلم)] said to her: call upon your husband and your two children “Hasan” and “Hussein” [AS], Fatimah [AS] did so and they began having food, suddenly this verse was sent down:” Family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly”, prophet [(صلى الله عليه وآله وسلم)] put clock on their head, then, he raised his hand hands towards sky and said: these are my “Ahl al-Bayt”, god! Purify them of any type of filth, he repeated this sentence three times. “Umm Salamah” said: what about me? Prophet [(صلى الله عليه وآله وسلم)] said: you’re in good path. Al-dur Al-Mansur, v 6, p 603 “Haskani” is another narrator of quoted narratives about “Quran” verses, he’s quoted several narratives about this verse too: The narrator of “Jaber ibn Abd Allah ibn Ansari”: نزلت هذه الآية علي النبي ص و ليس في البيت إلا فاطمة و الحسن و الحسين و عليّ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فقال النبي ص: اللهم هؤلاء أهلي ». When this verse was sent down there wasn’t anybody at home except Fatimah [AS], Hsana and Hussein [AS] and Ali [AS], prophet [(صلى الله عليه وآله وسلم)] said: god, they’re my “Ahl”. Haskani, Shawahid al-tanzil, v 2, p 29 The result of this part of studying about “Tathir” verse shows the presence of Ali [AS] beside prophet [(صلى الله عليه وآله وسلم)] his spouse and his two children. They’re given good tiding by god, which is purification and distance of any pollution and filth, and it shows Ali’s [AS] superiority than prophets [AS]. [Though he’s not prophet and is just successor of prophet]. 2: “Mubahilah” verse [cursing the ones who lie] This is another verse that proves Ali’s [AS] superiority than all prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)]: فمن حاجك فيه من بعد ماجاءك من العلم فقل تعالوا ندع ابناءنا وابناءكم و نساءنا ونساءكم وانفسنا وانفسكم ثم نبتهل فنجعل لعنة الله علي الكاذبين . Those who dispute with you concerning him after the knowledge has come to you, say: 'Come, let us gather our sons and your sons, our womenfolk and your womenfolk, ourselves and yourselves. Then let us humbly pray, so lay the curse of Allah upon the ones who lie. Sura AL-E-IMRAN, verse 61 THE cause of revelation Undoubtedly, “Mubahilah” verse was sent down about five selected persons by god [those who prophet put his cloak on them plus prophet [(صلى الله عليه وآله وسلم)], Because many of narrators, exegetes, historians and theologians have written this issue in their books and it’s among certain issues. On the other hand historical evidences prove that, in the event “Mubahilah” with “Najran” Nazarenes, prophet [(صلى الله عليه وآله وسلم)], amongst women, just Fatimah [AS] and –amongst children- just took Hasan and Hussein [AS] his two grandchildren with him. “Muslim” writes in his book: ولمّا نزلت هذه الآية : (فقل تعالوا ندع أبنائنا وأبنائكم) دعا رسول اللّه ص عليّاً وفاطمة وحسناً وحسيناً فقال : اللهمّ هؤلاء أهلي. When this verse was sent down prophet [(صلى الله عليه وآله وسلم)] called upon Ali [AS], Fatimah [AS], Hasan and Hussein [AS] and prayed: god, they’re my dynasty. Shahih Muslim, v 7, p 120, the book of shabis virtues, musnad Ahamd, v 1, p 185 أخرج الحاكم وصححه وابن مردويه وأبو نعيم في الدلائل عن جابر قال » قدم علي النبي صلي الله عليه وسلم العاقب ، والسيد ، فدعاهما إلي الإِسلام فقالا : أسلمنا يا محمد قال : كذبتما إن شئتما أخبرتكما بما يمنعكما من الإِسلام . قالا : فهات . قال : حب الصليب ، وشرب الخمر ، وأكل لحم الخنزير ، قال جابر : فدعاهما إلي الملاعنة ، فوعداه إلي الغد ، فغدا رسول الله صلي الله عليه وسلم ، وأخذ بيد علي ، وفاطمة ، والحسن ، والحسين ، ثم أرسل إليهما فأبيا أن يجيباه ، وأقرا له ، فقال : والذي بعثني بالحق لو فعلا لأمطر الوادي عليهما ناراً . قال جابر : فيهم نزلت { تعالوا ندع أبناءنا وأبناءكم . . . } الآية . قال جابر : أنفسنا وأنفسكم رسول الله صلي الله عليه وسلم وعلي ، وأبناءنا الحسن والحسين ، ونساءنا فاطمة. Two of Christian famous figures named “Aqib” and “Sayed Muhzar” went to prophet [(صلى الله عليه وآله وسلم)]. Prophet [(صلى الله عليه وآله وسلم)] told them to become Muslim, they said: we’re Muslim, prophet said: you’re lying, if you want I can prove that you’re not Muslim, they said: prove, prophet said: you’re interest in cross and drinking wine and eating pork, then invited them to “Mubahilah”, in the morning Prophet[(صلى الله عليه وآله وسلم)] went out of “MEDINA” with Ali [AS], Fatimah [AS] and Hasan and Hussein [AS], and ivited “Sayed Aqib” to “Mubahilah” but they didn’t accept and gave up. Prophet [(صلى الله عليه وآله وسلم)] said: swear to god, if they had accepted my invitation to “Mubahilah”, fire would have showered on them from sky, “Jabir” said: this verse this verse was sent down about prophet’s [(صلى الله عليه وآله وسلم)] dynasty: [.…تعالوا ندع أبناءنا وأبناءكم ] Al-Durr al-Manthur, v 2, p 230 أخرج الحاكم وصححه عن جابر » أن وفد نجران أتوا النبي فقالوا : ما تقول في عيسي؟ فقال : هو روح الله ، وكلمته ، وعبد الله ، ورسوله ، قالوا له : هل لك أن نلاعنك أنه ليس كذلك؟ قال : وذاك أحب إليكم؟ قالوا : نعم . قال : فإذا شئتم . فجاء وجمع ولده الحسن والحسين ، فقال رئيسهم : لا تلاعنوا هذا الرجل فوالله لئن لاعنتموه ليخسفن بأحد الفريقين فجاؤوا فقالوا : يا أبا القاسم إنما أراد أن يلاعنك سفهاؤنا ، وإنا نحب أن تعفينا . قال قد أعفيتكم ثم قال : إن العذاب قد أظل نجران. Group of people of “Najran” went to prophet [(صلى الله عليه وآله وسلم)] and said: what do you say about “Isa”? he’s the soul, thrall and the messenger of god, they said: we’re ready to perform “Mubahilah” with you that he’s like this. Prophet [(صلى الله عليه وآله وسلم)]: I’m ready to do that, he prepared his two grandchildren “Hasan” and “Hussein” [AS] to perform “Mubahalah”, but they gave up. Al-Dur al-Manthr, v 2, p 230 Except above narratives , Allamah “Haskani” has quoted some other narratives with the same content with little changes but because content is the same we avoid translating them: وأخرج أبو النعيم في الدلائل من طريق الكلبي عن أبي صالح عن ابن عباس أن وفد نجران من النصاري قدموا علي رسول الله صلي الله عليه وسلم وهم أربعة عشر رجلا من أشرافهم منهم السيد وهو الكبير والعاقب وهو الذي يكون بعده وصاحب رأيهم فقال رسول الله صلي الله عليه وسلم لهما : أسلما قالا : أسلمنا قال : ما أسلمتما قالا : بلي قد أسلمنا قبلك قال : كذبتما يمنعكم من الإسلام ثلاث فيكما : عبادتكما الصليب وأكلكما الخنزير وزعمكما أن لله ولدا ونزل ) إن مثل عيسي عند الله كمثل آدم خلقه من تراب ( الآية) فلما قرأها عليهم قالوا : ما نعرف ما تقول ونزل ) فمن حاجك فيه من بعد ما جاءك من العلم ( يقول : من جادلك في أمر عيسي من بعد ما جاءك من العلم من القرآن ) فقل تعالوا ( إلي قوله ) ثم نبتهل ( يقول : نجتهد في الدعاء أن الذي جاء به محمد هو الحق وأن الذي يقولون هو الباطل فقال لهم : إن الله قد أمرني إن لم تقبلواهذا أن أباهلكم فقالوا : يا أبا القاسم بل نرجع فننظر في أمرنا ثم نأتيك فخلا بعضهم ببعض وتصادقوا فيما بينهم قال السيد للعاقب : قد والله علمتم أن الرجل نبي مرسل ولئن لاعنتموه إنه ليستأصلكم وما لاعن قوم قط نبيا فبقي كبيرهم ولا نبت صغيرهم فإن أنتم لم تتبعوه وأبيتم إلا إلف دينكم فوادعوه وارجعوا إلي بلادكم وقد كان رسول الله صلي الله عليه وسلم خرج ومعه علي والحسن والحسين وفاطمة فقال رسول الله صلي الله عليه وسلم : إن أنا دعوت فأمنوا أنتم فأبوا أن يلاعنوه وصالحوه علي الجزية Al-Durr al-Manthur, v 2, p 231, 232 وأخرج أبو نعيم في الدلائل من طريق عطاء والضحاك عن ابن عباس أن ثمانية من أساقف العرب من أهل نجران قدموا علي رسول الله صلي الله عليه وسلم منهم العاقب والسيد فأنزل الله ) فقل تعالوا ندع أبناءنا ( إلي قوله ) ثم نبتهل ( يريد ندع الله باللعنة علي الكاذب فقالوا : أخرنا ثلاثة أيام فذهبوا إلي بني قريظة والنضير وبني قينقاع فاستشاروهم فأشاروا عليهم أن يصالحوه ولا يلاعنوه وهو النبي الذي نجده في التوراة فصالحوا النبي صلي الله عليه وسلم علي ألف حلة في صفر وألف في رجب ودراهم. Al-Durr al-Manthur, v 2, p 232 أخرج مسلم والترمذي وابن المنذر والحاكم والبيهقي في سننه عن سعد بن أبي وقاص قال : « لما نزلت هذه الآية { فقل تعالوا ندع أبناءنا وأبناءكم } دعا رسول الله صلي الله عليه وسلم علياً ، وفاطمة ، وحسناً ، وحسيناً ، فقال » اللهم هؤلاء أهلي « » . Al-Durr al-Manthur, v 2, p 232 وأخرج ابن جرير عن غلباء بن أحمر اليشكري قال « لما نزلت هذه الآية { فقل تعالوا ندع أبناءنا وأبناءكم . . . } الآية . أرسل رسول الله صلي الله عليه وسلم إلي علي ، وفاطمة ، وابنيهما الحسن ، والحسين ، ودعا اليهود ليلاعنهم فقال شاب من اليهود : ويحكم أليس عهدكم بالأمس إخوانكم الذين مسخوا قردة وخنازير؟ لا تلاعنوا . فانتهوا » Al-Durr al-Manthur, v 2, p 232 Ali [AS] is the soul of prophet [(صلى الله عليه وآله وسلم)] One of verses that we can use it to prove Ali’s [AS] superiority than all humans even prophets except Islam's prophet [(صلى الله عليه وآله وسلم)] is “Mubahilah” verse, because god introduces “Ali” [AS] as the soul of prophet [(صلى الله عليه وآله وسلم)], and the narrations and sayings of historians and hadith scholars are also used that the meaning of “انفسنا” is “Ali” [AS]. قال جابر: (أنفسنا وأنفسكم) رسول اللّه وعلي بن أبي طالب (وأبنائنا) الحسن والحسين (ونسائنا) فاطمة. وهكذا رواه الحاكم في مستدركه... ثمّ قال: صحيح علي شرط مسلم ولم يخرجاه. “Jaber” has said that the meanings of (أنفسنا وأنفسكم) are Prophet Muhammad [(صلى الله عليه وآله وسلم)] and Ali [AS] and the meaning of (أبنائنا) is “Hasan” and “Hussein” [AS] and (نسائنا) means “Fatimah” [AS]. Tafsir, ibn kathir, v 1 p 379 ,Shukani, Fath Al-qadir v 1, p 348 “al-Zamakhshari” says: وفيه دليل لا شئ أقوي منه علي فضل أصحاب الكساء عليهم السلام. This verse is the strongest and most valid reason for the superiority of “Kisa’” [cloak] companions. Al-Kashshaf, v 1, p 370 “Ibn Hajar Haytami” says: وأخرج الدارقطني أن عليا قال للستة الذين جعل عمر الأمر شوري بينهم كلاما طويلا من جملته أنشدكم بالله هل فيكم أحد قال له رسول الله صلي الله عليه وسلم ( يا علي أنت قسيم الجنة والنار يوم القيامة غيري قالوا اللهم لا ). “Dar Qatni” has quoted: Ali, peace be upon him, protested with those present on the day of Shura and said: I swear to God, is there anyone among you whose kinship is closer to the Messenger of God And is there anyone other than me whom the Prophet, may God bless him and grant him peace, made him his soul and called his children his children and his wife as superior to his wife? They said: no there’s not. “Jabir Ibn Abdullah” says: we were with prophet [(صلى الله عليه وآله وسلم)] that Ali [AS] arrived. Prophet said: my brother has come. Then he touched “Ka’aba” and said: swear to god, it’s him and his Shiites who are prosperous on the day of Resurrection, he’s the first one of you who believed and is the most staunch of you to god’s promise, and is the most righteous of you amongst peasant and is the most cherished of you in the sight of god. Then this verse was sent: “ان الذين آمنوا وعملوا الصالحات أولئك هم خير البرية” Kefayat al Talib, 118 Who/what is “Al-Bariyyah” [the best creature]? You saw some of narratives about “Al-Bariyyah” verse that introduced the instance of “Best creature” and it must be enough for those seeking the truth and these narratives decry falsifiers and ill-wishers of Ali [AS] and his children and from another side these narratives prove the superiority of Ali [AS] over prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)] and prophecy position, because «خير البريه means “the best creature” and is a trait that includes the beginning of creation to the end and it’s an honor for Ali [AS]. Ali’s [AS] superior face in Hadith: Imagining divine face of commander of faithful [AS] and depicting his behavioral, practical and verbal beauties from amongst Thousands of talks of prophet [(صلى الله عليه وآله وسلم)] require creating the books, however elders, in the past and present, have written books in this regard, but prophet’s [(صلى الله عليه وآله وسلم)] narratives about the personality of virtues of Ali [AS] are a lot. Amongst all these narrative, following narrative has been quoted by supporters and opponents and is a valid document for our claim and in fact it’s the complement for former verses and indicates Ali’s [AS] superiority over all prophets except prophet Muhammad [(صلى الله عليه وآله وسلم)]: «من أراد أن يري آدم في علمه ، ونوحاً في طاعته ، وإبراهيم في خلته ، وموسي في هيبته ، وعيسي في صفوته ، فلينظر إلي علي بن أبي طالب رضي الله عنه » Anyone who wants to see the knowledge of “Adam” , the tolerance of “Noah”, the fame of “Abraham” and the greatness of “Muses”, should look at Ali [AS]. قوله صلي الله عليه وآله وسلم : ( من أراد أن ينظر إلي نوح في عزمه ، والي آدم في علمه ، والي إبراهيم في حلمه ، والي موسي في فطنته ، والي عيسي في زهده ، فلينظر إلي علي بن أبي طالب ) . أخرجه البيهقي في صحيحه ، والإمام أحمد بن حنبل في مسنده ). This narrative has been quoted by “Beihaqi” and “Ahmad Ibn Hanbal” two of famous narrators and writers, the owner of famous works, but unfortunately this narrative isn’t seen in new editions, it shows that this Hadith has been distorted just like other historical quotations regarding Ali’s [AS] virtues. “Ibn Abi Al-Hadid” has admitted to the virtues of Ali [AS] and has quoted this Hadith without any doubt. الخبر الرابع : من أراد أن ينظر إلي نوح في عزمه ، وإلي آدم في علمه ، وإلي إبراهيم في حلمه ، وإلي موسي في فطنته ، وإلي عيسي في زهده ، فلينظر إلي علي بن أبي طالب ' . رواه أحمد بن حنبل في المسند ، ورواه أحمد البيهقي في صحيحه . The exegete of Nahj Al-Balaghah, v 9, p 100 “Fakhr al-Din al-Razi says: ويؤيد الاستدلال بهذه الآية ، الحديث المقبول عند الموافق والمخالف ، وهو قوله عليه السلام : ( من أراد أن يري آدم في علمه ، ونوحاً في طاعته ، وإبراهيم في خلته ، وموسي في هيبته ، وعيسي في صفوته ، فلينظر إلي علي بن أبي طالب رضي الله عنه ) فالحديث دل علي أنه اجتمع فيه ما كان متفرقاً فيهم ، وذلك يدل علي أن علياً رضي الله عنه أفضل من جميع الأنبياء سوي محمد صلي الله عليه وسلم... There’s a narrative that confirms reasoning to this verse to prove Ali’s [AS] superiority] and both supporters and opponents accept it and that narrative is from prophet [(صلى الله عليه وآله وسلم)] who said: “Anyone who wants to see the knowledge of “Adam” , the tolerance of “Noah”, the fame of “Abraham” and the greatness of “Moses”, should look at Ali [AS]”. Because this Hadith implies that all these traits exist in these prophets separately, exist in Ali [AS] and it shows that Ali [AS] is better than all prophets [AS] except Prophet Muhammad [(صلى الله عليه وآله وسلم)]. Al-Tafsi Al-Kabir, v 8, p 72 “Abu Hayyan al-Andalusi” the owner of Tafsi book “ Al-Bahr Al-Muhit” has denied and says It’s been forged, Of course the view of such guys is quite clear, because the topic of this Hadith is citing the virtues of Ali [AS] from prophet [(صلى الله عليه وآله وسلم)] that’s why they say that it’s been forged. He says: وأما الحديث الذي استدل به فموضوع لا أصل له . وهذه النزغة التي ذهب إليها هذا الحمصي من كون علي أفضل من الأنبياء عليهم السلام سوي محمد صلي الله عليه وسلم ) ، وتلقفها بعض من ينتحل كلام الصوفية ، ووسع المجال فيها ، فزعم أن الولي أفضل من النبي...هذه المقالة مخالفة لمقالات أهل الإسلام . نعوذ بالله من ذلك... The Hadith of Ali’s [AS] superiority over prophets [AS] has been forged…… the thought of lord’s superiority over prophet is in contradictory with Islamic beliefs. Tafsir Al Bahr Al Muhit ”, v 2, p 504 Late “Mara’shi” The author of the book “Sharh ehqaq Al-Haqq” has made throughout research amongst Sunni books and extracted this Hadith from Sunni narrative resources: الحديث الرابع والعشرون ( من أراد أن ينظر إلي آدم ، إلي نوح ، إلي إبراهيم ، إلي موسي ، إلي عيسي ، فلينظر إلي علي بن أبي طالب عليه السلام ) رواه جماعة من أعلام العامة في كتبهم : منهم العلامة المولوي ولي الله اللكنهوئي في ( مرآة المؤمنين في مناقب أهل بيت سيد المرسلين ) ( ص 35 ) قال : ( في حديث ) قال صلي الله عليه وسلم : من أراد أن ينظر إلي آدم في علمه وإلي نوح في تقواه وإلي إبراهيم في حلمه وإلي موسي في هيبته وإلي عيسي في عبادته فلينظر إلي علي بن أبي طالب . Anyone who wants to see the knowledge of “Adam” , the piety of “Noah”, the fame of “Abraham” and the greatness of “Muses” and the worshiping of “Isa”, should look at Ali [AS]. Then late “Mara’shi” mentions to Sunni resources which have quoted this narrative: Allamah “Shahab Al-Din Ahmad Husseini shafi’I”, “Tuzih Al-Dalil”, p 232, Allamah Abu Hafs Umar ibn Muhammad, “Al-Vasilah”, p 168, Allamah Jamal Al-Din Muhammad ibn Mukram Ansari, “the history of Damascus”, v 17, p 148, and…. Sharh Ehqaq Al-Haqq, late Mara’shi, v 22, p 296-300 Allamah “Amini” the author of the lasting and valuable work named “Al-Ghadir” quotes this hadith from different resources of Sunni such as: “musnad Ahmad” and “Sahabis’ virtues” from “Beihaqi” and “Manaqib” from Kharazmi”, and proves Ali’s [AS] superiority and stamps of approval on the validity of this Hadith. 1 - أخرج إمام الحنابلة أحمد عن عبد الرزاق بإسناده المذكور بلفظ : من أراد أن ينظر إلي آدم في علمه ، وإلي نوح في فهمه ، وإلي إبراهيم في خلقه ، وإلي موسي في مناجاته ، وإلي عيسي في سنته ، وإلي محمد في تمامه وكماله ، فلينظر إلي هذا الرجل المقبل . فتطاول الناس فإذا هم بعلي بن أبي طالب كأنما ينقلع من صبب ، و ينحط من جبل. And as well as some of Sunni’s figures have quoted this narrative in their books with similar words and sometimes with little change such as: “Abu-Bakr Ahmad ibn Hasan Beihaqi” in “Sahabis’ virtues” and “Kharazmi Maliki” in “Al-Manaqib” p 49, “Abu Salim Kamal Al-DDin Muhammad ibn Shafi’I” in “Matalib Al-Rasool”, “Ezzu Al-DDin ibn Abi Al-Hadid” in “interpretation of Nahj Al-Balagha”,v 2 p 236, Hafiz Abu Abdullah Ganji Shafi’I, in “ Kefayat Al-Talib” p 45, “Ibn Sabbagh Maliki” in “Al-fusool Al-Muhimmah”, v p 21, “Sayed Mahmud Alusi”, and Sayed Ahmad Qadin Khani, in “Hedayat Al-Martab” p 146 Al-Allamah “Amini”, Al-Ghadi, v 30, p 355-360 Result and Summery: God’s attestation to the purification of Prophet’s [(صلى الله عليه وآله وسلم)] dynasty specially commander of faithful [AS] And getting the title of Prophet’s soul which is the best spiritual position for Ali [AS] and the famous Hadith of “Ashbah” in which superb and high traits of prophets [AS] like: “Adam”, “Noah”, “Muses”, “Isa”, “Abraham” [AS]… are written and commander of faithful [AS] is introduced as the one who is the sign of these great traits, all these privileges prove Ali’s [AS] superiority over all prophets [AS] except prophet Muhammad [(صلى الله عليه وآله وسلم)]. Wa Salaam
  21. HELP FROM OTHER THAN ALLAH? This debate, in the Shia community, is an unnecessarily controversial topic. You can find the description of this dilemma under various headings, the most famous of which is “Is saying Yā ʿAlī Madad allowed in Islam?” Is it shirk (association of partners with Allah), bidʿah (innovation in religion), mustaḥabb (recommended) or ḥarām (prohibited)? Many people resort to asking the Marājiʿ , seeking their fatāwā’ (jurisprudential ruling) on this matter. Some resort to their own whims and opinions, without caring or bothering to research, investigate, and peruse the Islamic literature on this matter. Among those who choose the more difficult of the three paths, i.e., to search for truth by investigation and research (taḥqīq), are two factions. First are those with confirmation bias who only set out to find proofs that fortify their claim, while ignoring or misinterpreting any evidence against their argument—these people are actually not looking for the truth, they have already made up their minds as to what the truth is, and won’t be convinced no matter how obvious and in their face the reality is. It is very hard for a person who is firmly rooted in a certain belief system to change his/her mindset, and if Allāh leaves them wandering in their rebellion, then not even the Prophet ﷺ can guide them. [7:186] The second group is constituted by actual skeptics who are willing to stand corrected when the argument presents itself in front of them, and strive to the best of their capability to remain logical and unbiased in their research. Āyatullāh Sayyid Kamāl al-Ḥaydarī said in one of his lectures: “When you or I read history, we seek to take what supports and establishes the correctness of our creed, sect, and religion, (i.e., what we already believe), however, if we put these biased glasses on, we will not reach the truth. Therefore, the search for truth must be more important than belonging to a sect or religion. Let the focus of your research be upon the truth. It may be that what you find is congruent with the religion you are convinced about, and it could also be that what you are convinced about is contrary to the truth. Akhbārī seeks to establish Akhbāriyyah, Uṣūlī seeks to establish Uṣūliyyah, philosophers seek to establish philosophy, ʿIrfāni seeks to establish ʿIrfān. If this is your focus, then rest assured you are not searching for the truth. Memorize this statement: ‘The search for truth is more important than belonging’—this is what we are calling for when we call towards logic (mantiq), i.e., we must find that you exhibit a logic geared toward the search for truth, not a logic which seeks to support whatever you are already upon.” WHERE TO SEARCH FOR THE TRUTH? The answer is clear-cut and straightforward. The Qur’ān should be any Muslim’s first point of reference whenever researching religion. The first question that should arise in a believer’s mind regarding Allāh’s decree or order is, “What does the Book of Allāh say?” George Tarabishi, a Syrian writer, has reportedly said that the reason why Muslims have become as debased and impotent as they have, is because they have left the Islām of the Qur’ān and accepted the Islām of ḥadīth. Regardless of what state the rest of the ummah­ is in, this notion most certainly holds true for the majority of the Twelver Shias today. The approach towards religion, for centuries, in the Shīʿī school of thought has been a traditional (ḥadīth-based) one. The practice of most turbaned scholars nowadays is to read the ḥadīth books, pick out traditions that support their cause, and feed them to the masses, without caring in the least to verify, at least, the chain of narrators first. How would they? Most are not even adept in ʿilm ar-rijāl (the study of people who transmitted/reported sayings from the holy Prophet ﷺ or the Imāms). Even if some of them do bother to verify the chain, they still fail on the second, and perhaps the most important step, which is to test the veridicality of the narration upon established principles from the verses of the holy Qur’ān. No matter how strong the chain of narrators is, if the narration opposes the Qur’ān, it should be thrown away, because whatever is from the Infallibles (عليه السلام) can never contradict the word of Allāh. In Mu’jam Rijāl al-Ḥadīth, Imām ʿAlī ar-Riḍā (عليه السلام) has confirmed the above methodology. However, most modern scholars have a converse approach: They study the corpus of narrations and subsequently read the Qur’ān, interpreting the verses according to the ḥadīth perspective. What they are doing is trying to make the Qur’ān comply with what they have already established from the narrations. Such a reading of the Book is close to fabricating lies against Allāh and His Messenger ﷺ. Then who is more unjust than [the one] who invents a lie about Allāh to mislead the people without knowledge? Indeed Allah does not guide the transgressors [6:144]. Hence, our methodology for this research will be primarily based upon clear (muḥkam) verses from the Qur’ān, and ḥadīth shall only be relied upon if it conforms to the Book. This is important because, the Qu’ān is “Furqān” or “Criterion” that separates truth from falsehood [2:185] [3:4] [25:1]. And truth has become distinct from error [2:256]. THE QUR’ĀN It’s harrowing how this explicit verse is still not enough to shatter the arguments that our fellow Shias come up with. Despite having memorized “You alone we worship and You alone we ask for help” [1:5] since childhood and hopefully reciting the verse at least 10 times a day in our daily prayers, it seems like we haven’t understood the message of it (and how clear a message it is!). The verse declares that worship is for Allāh alone—this is because of the use of the word “iyyāka”. If the verse said “We worship you” (as opposed to the usage of ‘only’ or ‘alone’), then the wording would have been different; Allāh could have revealed, “نَعْبُدُكَ وَ نَسْتَعِيْنُكَ”, which would translate to “We worship you and seek help from you.” But no! The word “إياك” has reserved the act of worship for Allah alone, without exception. This is clear to every believing Muslim, and is the fundamental pillar of Islām, i.e., tawḥīd. The rejection of other deities and gods as unworthy of worship is the very foundation of this monotheistic religion. But what most of us often choose to forget is that the same reservation and restriction is placed, without any distinction, to the act of seeking help. Both the phrases are separated only by a “و” (and). The import of the verse would have not changed had Allāh chosen to omit the second “إياك”, that means, the Qur’ān could have said, “You alone we worship and seek help from.” The meaning is not that different, is it? So, what is the need to add another “iyyāka” before “nastaʿīnu”? The reason is right in front of you. It is to put emphasis on the “You only/alone” part. “Seeking help” is very similar to the act of “worship” in the manner that both are reserved, by how this verse reads, for Allāh, and no one else. Here comes the layman Shia’s first question: “That seems illogical, how can it be said that “seeking/asking for help” is reserved for Allāh alone? Do we not seek help from other human beings like family, friends, doctors, teachers, strangers, and so on? Are we then flouting and violating an Islamic law by seeking help from the creation of Allāh, while it is reserved for the Creator alone?” This question is insincere, and only asked by those who want to defend their practice of saying “Yā ʿAlī madad” or “Yā Ḥusayn madad” to the very last breath. The answer to this question is very simple, “Asking for help from anyone who is alive and present in front of you is allowed and unproblematic, but seeking assistance from someone who is behind the curtain of ghayb is prohibited, because ghaybī assistance is from Allāh alone.” A counter that opponents of this argument often come up with is, “But the Prophet (S) and his Ahlulbayt (عليه السلام) are all alive, just like those killed in the way of Allāh (martyrs/shuhadā’). Doesn’t the Qur’ān say, “Do not call those slain in Allah’s way ‘dead’. No, they are living, but you are not aware. [2:154] …they are alive with their Lord, receiving provision [3:169]”?” First of all, most scholars opine that this realm of existence or state of living is not the same as ours, but it is barzakh. This will be confirmed if you refer to Tafsīr al-Mīzān for the above verses. Secondly, the verse still doesn’t legitimize or vindicate seeking help from martyrs because of the simple fact that even if alive, they are not present in front of us, but are on the other side of the curtain of ghayb, and therefore, seeking help from them would be disobedience in light of the verses of the Qur’ān. Moreover, they themselves are dependent on Allāh for their provision. In sūrah al-Baqarah, Allāh says, “And seek help through patience and prayer. And indeed, it is difficult except for the humble ones—who are certain they will meet their Lord and they will return to him.” [2:45-46] A very similar verse is found later on in the same sūrah: The phrase “ٱستعينواْ بٱالصبر وٱلصلوة” appears in both the verses. Patience and prayer are listed as the means or methods of seeking help. The verb for help is “astaʿīnu”—same as the one in sūrah al-Fātiḥah. In verse 153, Allāh is explicitly addressing “those who believe”, however, in the verse 45, Allāh is addressing Banī Isrā’īl (The Children of Israel). From the context of both verses, it can be understood that the teaching is not specific to Children of Israel, but even if someone ignorant enough does come up with the objection, the latter verse (153) clarifies the matter. Verse 45 is just a continuation of Allāh’s commandments to Banī Isrā’īl that begin from verse 40, which includes upholding covenants, believing in Allāh’s revelations, establishing and bowing down in prayer, paying the charity (zakāh), etc. The succeeding verses are also addressed to the same nation. A believer’s prayer is established when his niyyah (intention) is khāliṣ (pure), that is, to seek nearness to Allāh, his Lord and Sustainer (qurbatan ilallāh). Allāh continues, “and it is difficult except for the humble ones”—“it” refers to the act of prayer or “ṣalāh”. Clearly, prayer is the ultimate representation of complete submission to one’s Lord, when one bows down and then prostrates to Him, he admits his weakness to his Lord, who is the Almighty and All-Powerful. The believer is always in need of help from his rabb. Prayer is where a believer is humbled, as Allāh says in sūrah al-Mu’minūn, “Certainly the believers will have succeeded. Those who are humble in their prayer” [23:1-2]. Allāh repudiates those who are negligent of prayer and do good deeds only to show off: “So woe to those who pray [but] are heedless of their prayer. Those who make a show of their deeds.” [107:4-6] It is clear how humbly standing in prayer in front of Allāh is one of the best ways to seek help from Allāh. The second way mentioned in the verses is through “patience”. Patience is an exemplary trait in a human being that makes any hardship possible to overcome. It would seem that the believers, by being patient, have helped themselves, out of their own ability, but that is where verse 153 corrects you, “Indeed Allah is with those who are patient”—so even when the believers are being patient in the face of hardships, Allāh is with them. This confirms that the source of help is Allāh alone, in all cases! It could be said that on the basis of these verses that ṣabr and ṣalāh are two “wasā’il” of receiving divine assistance and support. The import of these verses is crystal even from a superficial reading, and does not need much clarification, as the meaning is not of an esoteric or arcane nature. However, just to supplement our argument, let’s take a narration from al-Kāfī, as mentioned in al-Mīzan fī Tafsīr al-Qur’ān by ʿAllāmah Ṭabāṭabā’ī: Imām aṣ-Ṣādiq said: “Whenever ʿAlī ((عليه السلام).) faced a difficulty, he used to stand up for the prayer and then recite this verse…” and also, “When a man is confronted by a hard misfortune, he should fast. Surely Allāh says: and seek help through patience, that is, fast.” Here, the Imām ((عليه السلام).) has interpreted ṣabr as “fast” or “ṣawm”. The tafsīr mentioned in this ḥadīth does not contradict the matn of the Qur’ān because fasting certainly requires a lot of patience. Hence, a wasīlah of seeking recourse other than prayer is fasting. Verse 46 says that the humble ones are “those who are certain that they will meet their Lord and return to him.”—this clause is important, as we’ll explain next: The translation of the above verses of the same chapter 2, al-Baqarah, [2:155-157] is: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, and give good tidings to the patient, who, when disaster strikes them, say, “Indeed we belong to Allāh and indeed to Him we will return. Those are the ones upon whom are blessings from their Lord and mercy and it is those who are rightly guided.” These verses tie up beautifully with [1:5], [2:45], and [2:153]. In al-Fātiḥah, we are taught to ask Allāh for help, and what help did we ask Him for?—“Guide us to the straight path” [1:6]. We’re asking for “guidance”. Allah’s guidance is to be found in His Book, which is a guidance for the godwary [2:3]. He ((سُبْحَانَهُ وَ تَعَالَى).) taught us to seek recourse through praying and observing patience (or fasting, acc. to tradition) in verses 45 and 153, where he also said, “إن الله مع الصابرين“. In the verses under discussion, He (سُبْحَانَهُ وَ تَعَالَى) has detailed who the الصابرين are. He (سُبْحَانَهُ وَ تَعَالَى) says that the believers will be tested with fear, hunger, monetary loss, death, fruits, etc. but also instructs his Prophet ﷺ to bear good news for the “patient” ones. What are the characteristics of those people? They patiently remember their Lord in times of affliction and calamity, remembering that their return is to Allāh, therefore the calamities of this world are trivial compared to those of the Hereafter. It is this remembrance of the day of Judgment that helps them stay patient in the face of adversity, because they are certain they will meet their Lord [2:46]. Such are the people who are helped by Allāh, and upon whom are blessings from their Lord [2:157]. There you have the guidance you asked for in al-Fātiḥah! Hence, is is those who are rightly guided. The 62nd verse of Surah An-Naml (27) is a cogent argument for all believers who exercise their reason. It is a rhetorical question or challenge to people who invoke or call upon anyone besides Allāh from among his creation. The translation is: Who answers the distressed when he calls Him and removes evil and appoints you as inheritors of the earth? Is there a god with Allāh? Little do you remember! If anyone other than Allāh could possibly answer you and remove your distress, then would not this challenge of Allāh become pointless (astaghfirullāh!)? Imām ʿAlī (عليه السلام) and Rasūlullāh ﷺ are clearly separate from Allāh and are His creations. They are not gods, that is true, and no Shīʿī believes that. All of the anbiya’ and ‘awliyā are His righteous servants whose only purpose is to guide us to the right path. They do not have a share in Allāh’s creation or might. They do not control the atoms of the universe. Therefore, when you call upon them in times of need, you are actually countering Allāh’s argument in the above verse. To boil it down for the layman in simple terms, what you are implying is: “Yes, O’ Allāh, apart from You, there are some creations of Yours who can answer us when we call them, and can remove our adversities, difficulties and problems.” Allāh: “Is there a God with Allāh?” You: “No, my Lord, they are not gods, but You have created them and appointed them as intermediaries. They can only hear our call and respond to us with Your permission. They are not indepentent of You, rather they are a wasīlah to You!” This is the typical Shīʿah argument, which is, unfortunately, often even put forward by pseudo-scholars who occupy the pulpit and address majālis consisting of hundreds and thousands of laymen who only know how to applaud the “mawlānā” or “dhākir” no matter what ghuluww or kurf they may be insinuating. Allāh answers this first in Sūrah al-Isrā’: Verses 56-57: Say: “Invoke those whom you claim besides Him, for they neither have power to remove your adversity nor bring change. They (themselves) are those who call and seek means to their Lord, whoever is nearer, expecting His mercy and fearing His punishment. Indeed your Lord’s punishment is to beware of. Lo! You were claiming that the prophets and Imāms have been given power by Allāh to hear you (even when they are in ghayb or deceased) but Allāh refuted you and negated your argument. If this verse talked about idols, then verse 57 would be meaningless because idols do not call upon Allāh or seek wasīlah to Him, or seek His nearness or fear His punishment. Therfore, it is proven that those whom “you claim besides Him” are clearly living creatures who pray to their Lord and fear His punishment. Was this not the exemplary behavior of all the prophets, Imāms and His righteous servants? You claimed that the prophets and Imāms themselves are a wasīlah to Allāh! That is why you were calling them. The argument you put forward is that you call upon these servants of Allāh because they are nearer to their Lord and therefore, will intercede for you in your supplications. But what did Allāh say? Read the āyāt again. "لا يملكون" means no power/control. Allāh again refutes the same argument in Sūrah Fāṭir: And those whom you call besides Him do not control even as much as the husk of a date stone. If you call them, they do not hear your call, and if they heard they would not respond to you. And on the day of qiyāmah will deny your shirk [35:13-14] The translation is clear. Those whom you invoke are creations who have not been given a share in Allāh’s power to control anything, they are nothing but dependent servants of Allāh. They can not even control a thing as small and insignificant as the husk of a date-seed, so how can they solve your problems? This verse, again, is not talking about the idols worshipped by idolaters, because of the words, “and if they heard, they would not respond to you”—we all know idols can not hear in the first place, so there was no need for Allāh to say “and if they heard”. Neither are idols conscious, sentient, speaking entities who possess intellect. That is why, it is only fitting that those who, on the day of qiyāmah will deny your shirk are righteous servants of Allāh, like the awliyā’, the angels or the prophets. Verse [27:62] when talking about calling Allāh, used the phrase: “Is there a god with Allāh” and this verse says “will deny your shirk”—hold on! But we never worshipped the Imāms or considered them to be gods, we only called upon them to help us—that is what the layman says. However, in Allāh’s eyes, this is shirk. Say: “Have you not considered your partners whom you call besides Allāh. Show me what have they created from the earth. Do they have partnership (with Him) in the heavens or have we given them a book so they are on evidence from it? No, rather the wrongdoers promise one another nothing but delusion.” [35:40] Are Imāms the creators? (naʿūdhubillāh) No! Are they Allāh’s partners in the skies/heavens? No! Have they been given a book containing evidence that you can call upon them? No! This is how the āyah can be applied to our current belief. The istighāthā defendant replies: “But the Prophet ﷺ was given a book. In fact, it is the very book you are quoting from, Allāh’s last and best book, the Qur’ān! So we can call upon him, right?” This is illogical. Yes, the Prophet ﷺ has been given a book, but is there any “evidence from it” that he ﷺ can answer your supplication? Do not take one part of the verse and ignore the other. In fact, Allāh says to His Rasūl ﷺ: Say: I have no power to harm or benefit myself, except as God wills [10:49] Say, “I have no control over any benefit or harm to myself, except as God wills. Had I known the future, I would have acquired much good, and no harm would have touched me. I am only a warner, and a herald of good news to a people who believe.” [7:188] If God touches you with adversity, none can remove it except He. And if He touches you with good—He is Capable of everything. [6:17] Do you not know that to Allah belongs the kingdom of the heavens and the earth? And besides Allah, you do not have any guardian or helper. [2:107] Allāh strengthens whomever He wishes with His help. There is indeed a moral in that for those who have insight. [3:13] Indeed, Allāh is your Master, and He is the best of helpers [3:150] If Allāh helps you, no one can overcome you, but if He forsakes you, who will help you after Him? So in Allāh let all the faithful put their trust. [3:160] A similar argument is also found in Sūrah al-Aḥqāf: Say, ‘Tell me about those you invoke besides Allah. Show me what [part] of the earth have they created. Do they have any share in the heavens? Bring me a scripture [revealed] before this, or some vestige of [divine] knowledge, if you are truthful.’ (4) Who is more astray than him who invokes besides Allah such [entities] as would not respond to him until the Day of Resurrection, and who are oblivious of their invocation? [46:4-5] And your Lord says, “Call upon me, I will respond to you.” Indeed those who disdain my worship will enter Hell contemptible. [40:60] Allāh uses the word “ادعوني”, which means “call upon me”. But then, He (سُبْحَانَهُ وَ تَعَالَى) moves on to say “عبادتي”—what does this mean? Clearly, invocation or supplication is, in fact, prayer. The root word of ادعوني is دعا, which carries the meaning of calling, supplicating, praying, and invoking. Those who refrain from calling Allāh are disdainful of his worship, and will be forced to enter Hell, in a disgraceful, shameful state. That is what Allāh is saying. O’ mankind! Will you still call His servants instead of Him?! And when my servant asks about me, then indeed I am near. I answer the call of the supplicant when he calls upon Me. So let them respond to me and believe in me so that they may be rightly guided. [2:186] And We are nearer to him (man) than his jugular vein. [50:16] After all this exhortation from Allāh to his servants to call upon Him, would you still shy away from invoking him? Under the tafsīr of verse 2:186, ʿAllāmah Ṭabāṭabā’ī has quoted the following ḥadīth: Imām aṣ-Ṣādiq narrates from the Prophet ﷺ: “Allāh informed one of his prophets in a revelation: ‘By My Power and dignity! Verily, I shall change into despair the hope of everyone who hoped from other than Me, and I shall dress him with the clothing of disgrace before people, and I shall remove him from My relief and bounty. Does my servant put his hope in other than Me in hardships, while hardships are in My hand? And does he expect anything from other than Me, while I am the Self-sufficient, the Munificent? In My hand are the keys of the doors, while they are closed; and My door is open for the one who calls on Me.’” The Prophet ﷺ also said: “Allah said: “No creature seeks refuge in another creature, leaving Me, but that I cut off all the means in the heavens and the earth for him. Then if he asks from Me, I do not give him ; and if he calls on Me, I do not answer him. And no creature seeks refuge in Me, leaving My creatures, but that I make the heaven and the earth responsible for his sustenance; then if he calls on Me, I answer him and, if he seeks pardon from Me, I forgive!”” [Source: Al-Mīzān fī Tafsīr al-Qur’ān, where the author quotes from ʿUddatud Dāʿī] ________________________________________________________________________________________________________________ Despite these clear-cut verses from the Book of Allāh, people still try to argue in favor of istighāthā by quoting Nādi ʿAlī or Duʿā Tawassul. Nādi ʿAlī is not a duʿā, it is a poem. It is not from the A’immah (عليه السلام) of Ahlulbayt. It was never in the primary ḥadīth sources, only somehow appeared in later works. Duʿā Tawassul is also not from any of the Imāms, it was only found by ʿAllāmah Majlisī in an old manuscript that he thought was from Shaykh aṣ-Ṣadūq (who lived 700 years before Majlisī) and it was written on the paper that it was from the Imāms but did not even mention which of the Imāms. It does not have a sanad or “chain of transmission”. Hence, it is considered ḍaʿīf or weak. For verification of this claim, refer to this article published by Shia Reformist. These were likely the fabrications of the exaggerators (ghulāt). Imām ar-Riḍā (عليه السلام). in Rijāl al-Kashī has cursed the exaggerators (i.e., those who did ghuluww; esp. those that used to fabricate narrations and attribute them to the Imāms). In the same narration, he ((عليه السلام).) also said that whatever contradicts the Qur’ān can not be from the Ahlulbayt. Same is corroborated by many narrations in Uṣūl Al-Kāfī, from Imām Jaʿfar aṣ-Ṣādiq (عليه السلام). Authored by: Muḥammad Qā’im Ḥusayn
  22. Some one hacked my discord accont or discord itself and i was on a shia site on there and when i logged on i saw all these memes about me being a jew and people were being sarcastic and making horrible comments about me.I had just been visited by the police on a distrbance call. i was distracted And my discord might have been on.Anyway while i was distracted some one must have hacked my discord page and had all of the shias mocking me like i was some zionist or something, but when i logged on again to another location site i did not see that on there, could it have been the neighbors or police started fitnah? could it have been them?
  23. I came across this video on youtube and I was actually impressed how well and precise it was. Very Convincing. https://www.youtube.com/watch?v=5MfXAdiF0tM
  24. Salam brothers and sisters, Im a shia muslim and im confused on the opinion on men wearing gold chains in islam, im not sure if its haram or makrooh, can someone please clarify this to me from a shia perspective
  25. 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.
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