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Found 12 results

  1. Sunni here, interested in what the Zaidi understanding of Shaykhayn (Abu Bakr Radiyallahu An and Umar Radiyallahy An) and Uthman Radiyallahu An. Is it true that you prohibit yourselves from cursing them? Do you view them as muslims? Do you think they were sinful or not? Also, as with Ahlus Sunnah, do you agree with us that Imam Ali KarramAllahu Wajhu loved/respected them? I am interested as I have read that the Zaidis are more moderate Shia, I'm simply interested to see how far this moderation goes. Also, unrelated question, is it true that you do not do Taqiyyah in the manner of the Shia?
  2. I've been asked a few times about the zaidi view of the sahaba. Zaidi view is they were all individuals some were praised some made errors. But we generally keep silent where Imam Ali kept silent and speak out where he spoke out. Muawiya is explicitly critised due to many reasons. The following is a conclusion to an article: Due to the aforementioned proofs, one should have no qualms about dispraising Mu’awiya bin Abi Sufy n. He should be condemned and not emulated as a righteous and just person. His deeds—even after his supposed conversion to Islam—should be placed against the balance of the Holy Qur’ n as well as that of the Prophetic Sunnah. Despite his tenure as a governor and ‘caliph,’ his legacy brings forth nothing but an unapologetic violation of the true message of Islam. Some apologists have sought to defend the son of Abu Sufy n. They claim that the text of hadīth and history that denigrate his character and show him to be a degenerate are concoctions engineered by the Abbasids. As we know, the Abbasids were the competing dynasty that overthrew the Umayyads. The Banu Abbaas—they say—did not hesitate to diminish the stature of their rivals and portrayed the rulers of the Banu Umayya as lawless and corrupt hedonists. Mu’awiya—they say—was an innocent victim of the anti- Umayyad propaganda. We can respond to this in many ways. However, suffice to say that Mu’awiya’s corruptions are equally reported by his defenders and pro-Umayyad apologists. Rather than deny them, they have attempted to justify them. For example, his all out war effort against the Commander of the Faithful, ‘Ali bin Abi ālib is not denied; rather, they say that Mu’awiya ‘exercised scholarly independent judgment (ijtih d)’ in waging war against him. Their weak justifications are immaterial; however, the point is that even the lovers of Mu’awiya do not deny what he did. Therefore, the claim that he was a hapless victim of anti-Umayyad misinformation is erroneous at best. We end our discussion on Mu’awiya by appealing to the intellect and sense of justice. Should a person of this calibre be honoured simply because he—briefly—accompanied Allah’s Messenger? Should we refrain from mentioning his violations of Islamic Law with the lame excuse of ‘scholarly independent judgment’? Should we continue to praise and pray for a person who implemented religious innovations and odious practices? We leave that for you and your conscience to decide. However, those of us who are slaves to the Truth will continue to condemn and dispraise Mu’awiya bin Abi Sufy n and his cohorts until the Day of Judgment! This is not because of some personal grudge or emotional reason, rather it is because our love for Islam and its inherent purity. May Allah send his choicest blessings upon the Prophet Muhammad and his Purified Progeny to the number of created things! May Allah send His damnation and punishment against their enemies to the number of created things! May Allah join our hearts to those who have submitted to the Truth for its own sake! May Allah distance our hearts from those who have turned away from the Truth for their own sake! Amen! O Allah, Amen!
  3. I've been asked a few times on this forumn about Zaidi fundamentals so hopefully this will.answer a few questions inshallah. Translation of Bab Ma’rifat al-Usūl from Al-Muntakhab By Imam al-Hādi ila al-Haqq Yahya bin al-Hussein In the Name of Allah, the Most Merciful, the Most Gracious… Amongst the first questions that were asked to the imam was: “O Imam, may Allah be pleased with you, what do you say is the first thing that Allah makes religiously compulsory upon His slaves? He replied: “The first thing that Allah makes religiously compulsory upon His slaves is Gnosis of Him “What is the foundation of Gnosis?” “The foundation of the Gnosis of Allah is His Divine Oneness (at-Tawhīd).” “What is the perfection of the Gnosis of Divine Oneness?” “It is to negate all of the attributes of likeness from Him.” “Could you elucidate for me with a short, simple statement how does one negate the attributes of likeness from Allah?” “Yes, insha-Allah. Know, may Allah be merciful to you, that He cannot be imagined by the imaginers. Nor can they liken Him by their minds with any similarity to the Divine Essence of Allah except that Allah differs from what they imagine and liken Him to. The Witness to this as well as the proof of this is the statement of Allah, the Blessed and Exalted: {He is unlike anything. He is the All-Hearing, All-Seeing} (Q. 42:11). If one understands this, this would be sufficient.” “Then, what is after this?” ”It is that you know that He is All-Just in all of His actions.” “Then, what is after this?” “It is that you know that He does not differ in His Divine Promises and Divine Threats. These terms makes it evident to you as a proof for Gnosis of your Lord. Understand and contemplate it.” “I have understood this. What is after that?” “It is gnosis of the establishment of Prophethood and from where it was established" “Could you elucidate that for me?” “Know that Allah, the Mighty and Majestic, created creation and placed intellect in them as a proof for or against them. He placed it in them and demonstrated it in them by means of the effects of His creation and what He created. However, it was not possible for Him to demonstrate to them His desire to command or prohibit them by this. This is because this demonstration is not amongst His attributes. Therefore, creation is in need of a means of demonstrating to them what Allah desires from them. This is why Allah makes it known that it is a proof for creation. This is so that it makes it necessary to convey to them and establish rulings upon them. This was by means of sending the prophets as a proof to them. If He had not sent the prophets, creation would have a proof against Him. It is as Allah, the Blessed and Exalted, says in a way to repudiate the repudiators and to respond to the critics: {…so that men will not have an argument against Allah after the Messengers…} (Q. 4:165). Also, so that they may not say: {“…There has not come to us a bringer of good news or a bringer of warning!”} (Q. 5:19). Therefore, Allah sent His Messengers as a proof against His creation. They were to teach His creation what they needed, and it was necessary that they be from amongst them. This should be sufficient for you.” “I have understood the establishment of Prophethood. What is after that?” “It is gnosis of the establishment of the Imamate, as well as the statements concerning it and from where the Imamate is established. “Could you elucidate for me with a short, simple statement until I understand?” “The answer to that can be found in what preceded. It is that Allah, the Blessed and Exalted, created creation and placed in them intellect. However, He did not demonstrate His Will to them. Creation is in need of a means of demonstrating His Will to them. Therefore, He sent Messengers to them as a proof. Then, after the Messenger is the imam who takes the place of the Messenger once the Messengership is finalized. He is not ignorant of any of the [the Messenger‟s] actions and rulings. The one who was after the Messenger of Allah, peace and blessings be upon him and his progeny, and has these characteristics is the imam. The whole Muhammadan Community (al-ummah) can bear witness from the narrated reports that no one after the Messenger of Allah, peace and blessings be upon him and his progeny, embodied these characteristics except Amīr al-Muminīn, „Ali bin Abi Ťālib may Allah be pleased with him.” “How did the whole Muhammadan Community bear witness to that regarding Ali?” “They all collectively narrate that the Prophet, peace and blessings be upon him and his progeny, said to his Companions: ((The most expert amongst you regarding the Qur‟ān is Ubayy. The most expert amongst you regarding the laws of distribution is Zayd. The most expert amongst you regarding judgments is Ali)). The knowledge of judgments encompasses the Qurān, distribution laws, and all other laws. They all collectively narrate that the Prophet, peace and blessings be upon him and his progeny, said: (('Ali is to me as Aaron was to Moses, except that there will be no prophet after me)). By his statement, he, peace and blessings be upon him and his progeny, demonstrated that Ali was his successor in all of his affairs just as Aaron was Moses successor in all of his affairs. They all collectively agree that the Prophet, peace and blessings be upon him and his progeny, formed brotherhoods between the Muslims. He formed a fraternal connection between Abu Bakr and Umar, Uthmān and Abdur-Rahmān bin Awf, Talha and az-Zubayr, Sa‟d and Sa‟īd, and others amongst the Muslims. Ali then said: "O Messenger of Allah, you have formed brotherhoods between the Muslims but left me?‟ The Prophet, peace and blessings be upon him and his progeny, said to him: ((O Ali, are you not pleased to be my brother?)) Then, he made Ali his brother. Similarly, Kādih bin Ja‟far narrated that the Prophet, peace and blessings be upon him and his progeny, said: ((O Ali, you are my brother and intimate in Paradise)). All of that from the Messenger of Allah, peace and blessings be upon him and his progeny, is a proof for Ali. This is because he was the imam after him. So, understand. Similarly, he, peace and blessings be upon him and his progeny, indicated that concerning al-Hassan and al-Hussein by his statement: ((They are the masters of the youths of Paradise, but their father is greater than them. The Mahdi is from their descendants)). He also said to Fātima during his illness in a long hadīth: ((By He in whose Hand is the soul of Muhammad, the Mahdi of this community is from us)). All of this from Muhammad, peace and blessings be upon him and his progeny, proves that the Imamate belongs to the Ahl al-Bayt, the children of Fātima. We have elucidated and explained that the Imam is from the children of Fātima. He must be willing to sacrifice himself, unsheathe his sword, call to the Book of his Lord, be strong in Allah, be trustworthy regarding the rulings and resources of Allah, and be scrupulous regarding his religion. This is how the Imamate is known, so understand.” “Then, what is after that?” “It is the research and examination concerning the lawful and unlawful in all of the religion.”
  4. Assalamu aleikoum, ya 'Ali madad, I would like to see everyone of those people mentioned here in the tags and even other Shi'a whom I forgot to mention to create here topic of understanding support and Shi'ite unity. Be friendly in the name of Allah (سُبْحَانَهُ وَ تَعَالَى)! We can discuss here our faith practices but really, be friendly and be brothers and sisters here. Our religion is Islam Shi'a, that´s what unite us!
  5. Salam I am reading about Imamate and it is very interesting intellectually but here are some questions I have: If we have a divinely appointed imam to guide us on the way of the Prophet (s.a.w.) why only stop after 12? Why not continue with one imam after another till Imam Mahdi? I would like you to answer this without referring to the Sunni hadith books about the hadith of 12 caliphs or similar narrations in your own books but only using intellect and logic. See, I am almost convinced that the idea of a divinely appointed ruler for the Muslim Ummah, who is protected from sin is a good one and it makes sense to my intellect but since we do not know when the Day of Judgement will be and when the world will end, shouldn't there be a continuous line of imams, one after the other, until the last one (whom we can call Imam Mahdi (a.s.) ? I am a Sunni Muslim and a member of a Sufi tariqah but have recently been reading about Shi'ism as well and this question came to me.
  6. Salam alaykum. I was Sunni until a few months ago when I started to research Shia Islam. Convinced of the imamate of Ali, Hassan and Hussein, I then had to decide between Twelver, Zaidi and Ismaili. To cut a long story short, now I am Twelver. However I would like to know what is the Twelver perspective on the Zaidis? Specifically 1) why is Muhammad al-Baqir the Imam and not his brother Zayd ibn Ali? The Zaidi view is related to the challenge for caliphate because Zayd led a rebellion whereas al-Baqir did not so what is the response to that? 2) Why is their madhab different to the Jafari madhab? 3) Are they viewed in the same way a one of the four Sunni madhabs would view each other, as in there is some differences but ultimately they are very close, or is it seen that there is a bigger separation between Twelver and Zaidi than this? Any additional comments related to Twelver-Zaidi dialogue is welcome even if it is not about these three questions. Also I'll post about Twelver-Ismaili differences separately so that both threads can be more focused.
  7. Are there? Would like to meet one.
  8. https://ahlulbaytblog.com/2017/10/21/the-lonely-grave-of-zayd-al-shahid-a-the-grandson-of-al-husayn-a/ The Lonely Grave of Zayd al-Shahid, the Grandson of al-Husayn (‘a) By: Agha Shabbir Abbas As the month of Safar has begun, it is important to remember and reflect upon the many events that took place in this month especially pertaining to the Ahl al-Bayt (‘a).One particular event that took place on the first (or second) of this month was the martyrdom of Zayd (122 AH/740 CE), the son of Imam ‘Ali ibn al-Husayn [Zayn al-’Abidin] (‘a) and brother of Imam Muhammad al-Baqir (‘a). In life, he along with his nephew Imam Ja’far al-Ṣādiq (‘a) are known as the pioneers of fiqh, having a list of countless students including the likes of Abu Hanifah. Many of the Sādāt, or descendents of Muhammad (s), claim lineage from him; of which the largest community resides in South Asia (Pakistan, Afghanistan, India) known as Sādāt-i-Barha, who trace their ancestry to descendents of Zayd al-Shahid from Wāṣit (Iraq) who migrated eastward towards the end of the 10th Century. It is interesting to note that Zayd al-Shahid’s mother, Jaydah, was also from South Asia and was commonly known as al-Sindiyah (The Sindhi Woman). Zayd al-Shahid, following the footsteps of his noble grandfather Imam al-Husayn (‘a), unsheathed his sword to combat the forces of tyranny and oppression, and like his grandfather he too faced a much larger enemy on the battlefield but yet stood his ground till the last drop of blood from his blessed body moistened the parched earth of Iraq. His life mirrored that of his grandfather’s in many respects, and in one such way was that the martyrdom of both was prophesied by the holy Prophet (s): "...وقد أخبر رسول الله (صلى الله عليه ‏وآله) عن شهادته، فقد روى الإمام الحسين (ع) أن رسول الله (صلى الله ‏عليه وآله) وضع يده على ظهري وقال: يا حسين سيخرج من صلبك رجل ‏يقال له زيد يقتل شهيدا، فإذا كان يوم القيامة يتخطى هو وأصحابه رقاب ‏الناس ويدخلون الجنة...‏" (ليالي بيشاور) “...The Prophet prophesying Zayd’s martyrdom, as narrated by Imam al-Husayn: "The Holy Prophet put his sacred hand on my back, and said: 'O Husayn, it will not be long until a man will be born among your descendants. He will be called Zayd; he will be killed as a martyr. On the day of resurrection, he and his companions will enter heaven, setting their feet on the necks of the people...”” Hence, among the revolutionaries from the Ahl al-Bayt (s) the names of al-Husayn (‘a) and his grandson Zayd ibn ‘Ali (‘a) [and their followers] are the foremost, it is through their sacrifices that the path taken by the Islamic community was rectified. Zayd al-Shahid (‘a) saw that justice was not being implemented, that the Ummayads were again crossing all boundaries in their evil and debauchery. Like his grandfather, he too was invited by the people of Kufa; but on receiving word of rebellion, the Ummayads like those of past, imprisoned and executed the followers of the Ahl al-Bayt (‘a) en masse and bribed the leaders of Kufa such that very few men came to Zayd al-Shahid’s assistance. On the outskirts of Kufa, Zayd and his party of 2-300 men fought fiercely for two days, against an army of thousands; they fought valiantly but Zayd and most of his men fell. The surviving followers of Zayd al-Shahid secretly buried his body, and a magnificent structure exists at that location today in Iraq, however the savage Ummayads found his place of burial, exhumed his blessed body, sent the head to Damascus to the accursed Hisham ibn ‘Abd al-Malik and crucified the remains for all to see in Kufa, and later on burned his body in a fire and scattered his ashes in the Euphrates. No part of this great martyr’s body survived other than his head, and after being released to his family no one knows for certain where it is buried, but there are two locations Cairo and in al-Karak Governate in Jordan. The location in Cairo seems to not be the actual burial site, but instead a site of devotion like the maqāmāt of Sayyidah Zaynab (s), Imam al-Husayn (‘a), and other members of the Ahl al-Bayt (‘a) also in Cairo; built by the Fatimids so that Ziyarah can be made from a distance. The location in Jordan, may very well be the actual burial place; according to certain traditions it has been recorded that after his family members received his head in Damascus it was being brought back to Madinah, and on the way there it was buried, and al-Karak lies in between Damascus and Madinah. The writer of this post was given an opportunity to visit this purported gravesite in the Spring of this year (2017), and what was seen was quite tragic. Not only is the maqām not found on any map, practically no Jordanian knew where the gravesite was, likewise they too had little to no idea who Zayd ibn ‘Ali (‘a) was nor who his blessed father and grandfather were. Myself and my classmates, had to literally search throughout the quite large al-Karak Governate to find this maqām; and after exhausting much time and energy, in a small village called Rabbah, in an abandoned field strewn with litter, home to dogs and other animals, we found the ruins of the final resting place of the blessed head of Zayd al-Shahid (‘a). It broke my heart then, and it breaks my heart today that this great-grandson of Muhammad (s), who gave everything he had for the religion of Islam, was rewarded in such a way by the Muslims, that not even a grave-marker is to be found where he is buried nor the small plot of land allotted to him is kept clean. Other than a handful of elders in the village of Rabbah, the entire village was ignorant to the blessed maqām in their midsts; and thus the grave is lonely to the extent that no lovers and no reciters of ṣalawat or fatiḥah are to be found. After having visited the maqām, I have added it to Google Maps: https://goo.gl/maps/YYKkzPL7zLt I sincerely urge all those who travel to the Middle East, especially to Iraq for Ziyarat of Karbala and Najaf, to please try and take a flight that makes a stop in Jordan, and then take a short one hour taxi to Rabbah in order to visit the blessed maqām and once there to perform the Ziyarat and then help pick up some of the trash, and verily our loyalty to the Ahl al-Bayt (‘a) demands us to do as such. It should be unbearable to the heart for the lovers of the Ahl al-Bayt (‘a) to know that the gravesite of Zayd ibn ‘Ali (‘a) is in such a state. Lastly, all those who read this post, I urge you all to contact representatives of the Jordanian government and to voice your complaints. As, the Royal Family of Jordan proudly displays their Hāshimi and Sādāt ancestry, they should be held accountable otherwise their ancestral pride means little. https://ahlulbaytblog.com/2017/10/21/the-lonely-grave-of-zayd-al-shahid-a-the-grandson-of-al-husayn-a/
  9. Assalamu alaykum everyone! I was wondering if anyone could help me with my study of zaidism? Is there anywhere online where I can read books on zaydi fiqh and hadiths etc or anywhere in Australia where I can buy books??? I like studying religion and knowing more about different beliefs so if anyone could help me that would be great!!
  10. Assalaam-u-alaikum, My name is Syed Abbas Ali and my shajrah goes back to Miranpur, Jansath Tehsil. Actually my grandfather had its full version when in India but due to migration and frequent attacks of sikhs and hindus while migrating he lost a major portion of it and now only a part of 11 generations before me is left. He then went back to jansath with whom our shajrah matched but as they were landlords they refused him to give it ( he had no intention for aquiring any land ). Now I want a complete version. If plz any brother can help me I would be grateful.
  11. Salam. New Sect: ''Teaching / Learning the Book (al-kitaab)'' There is a new sect, the leader is Muhammad Effendi Al-Qurashiy Al-Amjadiy. He propagates his doctrine on facebook. He claims to have access to 'al-kitaab' etc. [see the screenshot]. I think, he had thread on ShiaChat also.
  12. ÓáÇã۔ ÑÓæŸ ã̪ÿ یÀ ˜ÊÇÈ ãáی Àÿ۔ ÂÌ šª ˜Ñ ÎÊã ˜Ñ áی Àÿ۔ ã̪ÿ یÀ ˜ÊÇÈ Çªی áی۔  Ȫی šªÆیÿ۔ https://docs.google....E4Nzg1&hl=en_US# ÈÀÊ æÞÊ Àáÿ یÀÇŸ ÔیÚÀ ÇŠ Ñ ˜æÆی ˜ÀÀ ÑÀÇ ÊªÇ ˜À ˜ÔÝ ÇáÍÞÇÆÞ ˜Ç ÌæÇÈ ˜Èªی ãÇјیŠ ãیŸ äÀیŸ ÂیÇ۔ یÀ ÇªÇ ÌæÇÈ Àÿ۔
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