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The I-SOC (Islamic Society) (XI)

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A suicide bomb has been detonated in a Shia Mosque in Saudi Arabia.

http://www.bbc.com/news/world-middle-east-32843510

This comes after recent protests by Shia on the arrest of Sheik Nimr.

Indeed,

Who, when disaster strikes them, say, "Indeed we belong to Allah , and indeed to Him we will return."

At least 22 killed in bombing in Saudi Arabia’s Qatif

At least 22 people have lost their lives and several others sustained injuries in a bomb explosion that ripped through a Shia mosque in Saudi Arabia’s Eastern Province.

Security sources, speaking on condition of anonymity, said the attack took place at Imam Ali Mosque in the village of al-Qadeeh, located in the oil-rich kingdom’s Qatif district and more than 420 kilometers (260 miles) east of the capital, Riyadh, when a bomber blew himself up as more than 150 people had gathered for Friday prayers.“We were doing the first part of the prayers when we heard the blast,” Kamal Jaafar Hassan, one of the worshipers, said.

Also in remembrance of Ayatullah Nimr, who is currently sentenced to death by the Saudi-Regime

Restrictions and persecutions[edit]Main article: Persecution of Shia MuslimsThe Saudi government has often been viewed as an active oppressor of Shias because of the funding of the wahabbi ideology which denounces the Shia faith.^[28]In 1988 fatwas passed by the country’s leading cleric, Abdul-Aziz ibn Baz denounced the Shias as apostates. Another by Abdul-Rahman al-Jibrin, a member of the Higher Council of Ulama is on record as saying"Some people say that the rejectionists (Rafidha, i.e. Shia) are Muslims because they believe in God and his prophet, pray and fast. But I say they are heretics. They are the most vicious enemy of Muslims, who should be wary of their plots. They should be boycotted and expelled so that Muslims spared their evil."^[29]

Discrimination in the Workforce[edit]Much discrimination occurs in the Saudi workforce as well. Shiites are prohibited from becoming teachers of religious subjects, which constitute about half of the courses in secondary education.^[39] Shiites cannot become principals of schools.^[39] Some Shiites have become university professors but often face harassment from students and faculty alike.^[39] . Shia cannot serve as judges in ordinary court, and are banned from gaining admission to military academies,^[33] and from high-ranking government or security posts, including becoming pilots in Saudi Airlines.^[41]Amir Taheri quotes a Shi'ite businessman from Dhahran as saying "It is not normal that there are no Shi'ite army officers, ministers, governors, mayors and ambassadors in this kingdom. This form of religious apartheid is as intolerable as was apartheid based on race." ^[42]

Human Rights Watch reports that Shiites want to be treated as equals and desire to be free from discrimination (Human Rights Watch). However, the Shia minority is still marginalized on a large scale.^[33]

(edited 8 years ago)

Reply 181

Tawheed

Kitab-Al-Kafi, Book of prayer H 3376, CH 55, h 15

“I heard Ali ibn al-Husayn saying to his son, ‘My son, if anyone of you faces a misfortune, or an incident, he should complete a Wudu and perform two or four Rak’at (a prayer consisting of four times bowing down on one’s knees) prayer and then say at the end:

“O the One who is the right one to complain to, O the One who hears all the whispers, observes every group, knows all secrets, and O the One who removes misfortunes as He wills, O friend of Ibrahim, O the party of special conversation with Moses, O the One who has chosen Muhammad, recipient of divine supreme covenant, I plead before You like one whose poverty has become intense, his patience has run thin, his power has weakened, like the pleading of a drowning person who is alien and helpless and cannot find anyone to save him from his suffering except You, O the Beneficent, the Merciful.’ Whoever pleads before Allah with this supplication Allah will remove his hardship, if Allah so wills.’

Saheeh

(edited 8 years ago)

Reply 182

Tawheed

My Journey My Story My Islam - Jason Smart(i know him!) One of the most insightful and clear thinking brothers i know
Christianity to Islam

[video="youtube;Ly-9pAl6vWU"]https://www.youtube.com/watch?v=Ly-9pAl6vWU[/video]

He has written a wonderful book on Christianity and Islam, and it can be obtained here(he decided to put it on for free, for the sake of Allah swt): http://www.shareglobalcharity.org/img/JesusThruOurEyes.pdf

(edited 8 years ago)

Reply 183

ThatMuslimGuy

Original post by HSafirah

xx
[Source: al-Adab al-Mufrad]

As Salamu Alaikum,

What print of Al Adab Al Mufrad is this?

Reply 184

username945663

Questionnaires being given to primary school kids, pretty obvious it's aimed at Muslim kids.

Reply 185

username945663

Inna Lillahi Wa Inna Ilayhi Raaji'oon

42:42

Sahih International
The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment

Reply 186

username945663

Testing tags, ignore this

@Fulaan + TMG, did u get a notification?

Reply 187

ThatMuslimGuy

Original post by IdeasForLife

Testing tags, ignore this

@Fulaan + TMG, did u get a notification?

yeah.

Reply 188

ThatMuslimGuy

...

(edited 8 years ago)

Reply 189

Tawheed

Islam says no to racism. Imagine, 1400 years ago, Muhammed pbuh was born into a society where there was a lot of tribal and racial discrimination. Indeed, even in America in the 1900's there was a separate tap for black and a separate tap for white people to drink.

Kitab Al Kafi - H 2542, CH 119, h 2Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim and Drust ibn abu Mansur from abu ‘Abd Allah, ...who has said the following:

“The Messenger of Allah has said, ‘Whoever practices racial discrimination or it is practiced for him has removed the collar of belief from his neck.’”

٢ ـ علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن هشام بن سالم ودرست بن أبي منصور ، عن أبي عبد الله عليه*السلام قال قال رسول الله صلى*الله*عليه*وآله من تعصب أو تعصب له فقد خلع ربق الإيمان من عنقه
.الحديث الثاني : حسن كالصحيح ، وقد مضى مضمونه.

This is not post-adhoc rationalism, or people fabricating a hadith to suit modern times. The hadith compilation has reliable chains to Muhammed pbuh, in addition, is within ancient arabia, with manuscripts verifying this. Al Kafi is around the same time as Tirmidhi , Nisai' and only 50-80 years from works such as Bukhari, so they are all closely timed to one another.

We find guidance and warning against racism is repeated in meaning among historical sources, and both sunni and shia hadith collections.

Reflecting on what Allah swt has attributed to himself in the Quran in the verse: “He is the First and the Last” (57:3) in Surah Hadid

أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان بن يحيى، عن فضيل ابن عثمان، عن ابن أبي يعفور قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: " هو الاول والآخر " وقلت: أما الاول فقد عرفناه وأما الآخر فبين لنا تفسيره فقال: إنه ليس شئ إلا يبيد أو يتغير، أو يدخله التغير والزوال، أو ينتقل من لون إلى لون، ومن هيئة إلى هيئة، ومن صفة إلى صفة، ومن زيادة إلى نقصان، ومن نقصان إلى زيادة إلا رب العالمين فإنه لم يزل ولا يزال بحالة واحدة، هو الاول قبل كل شئ وهو الآخر على ما لم يزل، ولا تختلف عليه الصفات والاسماء كما تختلف على غيره، مثل الانسان الذي يكون ترابا مرة، ومرة لحما ودما، ومرة رفاتا و رميما، وكالبسر الذي يكون مرة بلحا، ومرة بسرا، ومرة رطبا، ومرة تمرا، فتتبدل عليه الاسماء والصفات والله عز وجل بخلاف ذلك.

Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from Safwan b. Yahya from al-Fadl b. `Uthman from ibn Abi Ya`foor.

He said: I asked Abu `Abdillah عليه السلام about the saying of Allah عز وجل, “He is the First and the Last” (57:3). And I said: As for [the meaning of] “the First”, we know it; but as for “the Last” – elucidate its interpretation for us.

So he said: It is that there is no thing except that it can perish or be changed; or be susceptible to alteration or disappearance; or shift from one colour to another and from one shape to another and from one quality to another; or from abundant to lacking and from lacking to abundant – except for the Lord of the worlds; for He is unceasing and unhalting in His solitary state. He is the First before all things, and He is the Last and does not cease. [His] qualities and His names do not change as they change for other than Him; like the humans who were dust at a time, and flesh and blood at a time, and corpses and powder at a time – and like a date that was raw at a time, and ripe at a time, and dry at a time, and then a date. Its names and qualities change, and Allah عز وجل is different from that. (al-Kafi, Volume 1, hadith 309)(sahih) (صحيح)

(edited 8 years ago)

Reply 190

Tawheed

Trust and reliance on Allah swt

Kitab Al Kafi - Book of prayers H 3364, CH 55, h 3
Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from abu ‘Abd Allah... who has said the following:
“If one suffers from a misfortune, a hardship, or something causes him pain he should uncover his knees, and elbows and touch the ground with his chest then plead before Allah for help, in a prostrating position.’”
Hasan

Kitab Al Kafi- H 3366, CH 55, h 5
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Isma’Il from abu Isma’Il al-Sarraj from Mu'awiyah ibn ‘Ammar from abu ‘Abd Allah...who has said the following:
“The supplication of abu ‘Abd Allah... against Dawud ibn Ali when he murdered Mu'alla ibn Khunays and seized the property of abu ‘Abd Allah, recipient of divine supreme covenant, was this supplication: ‘O Lord, I plead before You through Your light that does not extinguish, through Your determination that is not hidden, through Your majesty that never ends, through Your bounties that are beyond enumeration and through Your authority with which You prevented the Pharaoh from harming Moses.’”
Saheeh

Kitab-Al Kafi- H 3376, CH 55, h 15
Ali ibn Ibrahim has narrated from his father from certain individuals of his people from ibn abu Hamza who has said the following:
“I heard Ali ibn al-Husayn saying to his son, ‘My son, if anyone of you faces a misfortune, or an incident, he should complete a Wudu and perform two or four Rak’at (a prayer consisting of four times bowing down on one’s knees) prayer and then say at the end,

“O the One who is the right one to complain to,

O the One who hears all the whispers, observes every group, knows all secrets, and

O the One who removes misfortunes as He wills,

O friend of Ibrahim,

O the party of special conversation with Moses,

O the One who has chosen Muhammad, recipient of divine supreme covenant,

I plead before You like one whose poverty has become intense, his patience has run thin, his power has weakened, like the pleading of a drowning person who is alien and helpless and cannot find anyone to save him from his suffering except You, O the Beneficent, the Merciful.’ Whoever pleads before Allah with this supplication Allah will remove his hardship, if Allah so wills.’”

Saheeh

Ahlulbayt TV - beautiful Dua
[video="youtube;s-ZuiAVn4NA"]https://www.youtube.com/watch?v=s-ZuiAVn4NA[/video]

(edited 8 years ago)

Reply 191

FlareBlitz96

Original post by IdeasForLife

Questionnaires being given to primary school kids, pretty obvious it's aimed at Muslim kids.

That Q7 though. Pretty tough ethical scenario :smile:

Reply 192

Tawheed

Stories in the Quran

[video="youtube;PTbB6hzhEEo"]https://www.youtube.com/watch?v=PTbB6hzhEEo[/video]

(edited 8 years ago)

Reply 193

Tawheed

Quranic reflection

In the name of Allah swt, the most beneficent, the most merciful.May Allah swt bless Muhammed and his ahlulbayt a.s, and may be be pleased with the loyal among the Sahaba r.a

Holy Quran "And the Messenger has said, "O my Lord, indeed my people have taken this Qur'an as [a thing] abandoned."

Surah Naz'iat- Verses 27-33 (i selected only five)

27. "Is the creation of you harder or the heaven He built?"
28. "He raised its vault and regulated it,”
29. "And He made dark its night and brought forth its daylight,”
30. "And the earth, after that He spread it out;"
31. "He brought forth from it its water and its pasture,”
32. “And the mountains, He set them firm,”
33. "For use and convenience to you and your cattle."

What i felt was special about these verses

Whenever you read the Quran, it is essential to reflect on it. The Quran is guidance from the creator of the universe, and sometimes we take for granted we have it, perhaps multiple copies of it, on our shelves. We are so blessed and fortunate for this direct communication between us and the creator of the universe to be so accessible. The Quran needs reflection, and i will show how a little bit of reflection - not forcing meaning into the verses- but contemplating and looking at the details of the verses and themes, can lead one to feel the power of the Quran. These verses are the creator of the universe talking to human beings, from the most simple minded individual with no real understanding or comprehension of the universe, to us today, of his creation. It is notable that in this verse, Allah swt is explicitly setting out an order 'after that, he spread it out' with reference to the earth.

If one reads the verses that came before, which discuss Musa pbuh and Pharoh, and also of the disbelievers mocking Muhammed pbuh and stating that how can Allah swt possibly resurrect us when our bones will all be rotting when we will be decayed, you begin to understand the placement of verses. What is so profound is how after discussing those who reject realities such as Resurrection and can not fathom the decayed being brought back, and also having in previous verses shown that even Pharoh, a mighty tyrant with power and arrogance to the extent he even declared he was God, can be quashed. We see that no matter how difficult it can seem to imagine the decayed resurrected, or no matter how difficult it can seem to think a tyrant ruling over will possibly be crushed, Allah swt is giving all of us a clear warning that all things are possible for him. That is why i find the placement of these five verses so profound! The creator of the universe is essentially refocusing our minds from our own worldly context and reminding us as to who is the creator of existence, of the universe is. No matter who the oppressor of the time is and just how powerful they are and how it may seem even their power has led them to have that air of invincibility, no matter how in our own minds it may be hard to conceptualize Resurrection, decaying bodies being brought to life, we need to remember who was the one who in the first instance, created the universe, created man with his ability of consciousness, which has baffled the scientific community even till today.

Themes in the Surah

The theme in this Surah, like Surah Nabaa, is about Resurrection and, on the whole, can be divided into six parts:1. It emphasizes on the certainty of the Great Day and lays stress on its occurrence by emphatic statements, which relate to the Resurrection.2. It points to one part of the frightening and dreadful incidents of that Day.3. It precisely mentions the story of Moses and the end of the arrogant Pharaoh as a consolation for both the Prophet (S) and the believers, as well as giving a warning to the unbelievers, and also contains an indication to the fact that the denial of the Resurrection is the source of many sins.4. It mentions a few of the countless Powers of Allah, which exist in the heavens and on the Earth; themselves, being evidences of the possibility of Resurrection and the new life after death.5. It describes another part of the horrible events, on that Great Day, and the painful end of the unbelievers in contrast to the rewards of the righteous.6. At the end of the Surah, it emphasizes on the fact that no one knows the date of that Day, however, it is certain that it is near.

Everything in green is quoted from the following tafseer: http://www.al-islam....at-verses-27-33

In order to properly comprehend this, it is key to read the Surah, or at least understand what was discussed in previous verses. I quote: "With the story of Moses and Pharaoh as a lesson for all transgressors and respecters, our attention is turned to the Resurrection. Again, and the statements are about some attributes of Allah’s infinite Power, as a proof to the possible existence of Resurrection. These words convey the explanation of some of the unlimited blessings of Allah endowed to man to evoke a sense of gratitude, in the soul, which is the origin of knowing Allah."

At first, it addresses the rejecters of the Resurrection and, in a scorning tone, questions:

"Is the creation of you harder or the heaven He built?”

"This statement is, in fact, a reply to their words in the former verses, thus:" "They say (now): What! shall we indeed be returned to (our) former state?" "

Now, this verse says that those who have any degree of understanding know that the creation of this lofty sky, with so many celestial gigantic bodies and endless galaxies, is not comparable with the creation of man. He who has this authority, how could He be unable to return you to life again?"

"He raised its vault and regulated it”,

"The term /samk/ originally means 'height, or altitude'. It has also been used with the meaning of 'ceiling'.In Tafsir Kabir, a commentary by Fakhr‑ud‑din Muhammad Razi, it is said that when we measure from the top to the bottom of something it is called depth ('umq), and when we measure it from bottom to top it is called height (samk).6The term /sawwaha/ is based on the term /taswiyah/ which means 'to make level or equal, to proportion something'. It refers, here, to the accurate regularity that dominates all the celestial bodies; and, if /samk/ means 'ceiling' refers to the thick atmosphere which, like a hard and safe shield, has surrounded the earth and protects it from the rush of meteorites and fatal cosmic rays."

"And He made dark its night and brought forth its daylight."

"Each of these two has an extraordinary important role in the life of any living creature whether animal or plant. Man cannot live without sunlight, because all of his sustenance, his senses and movement depend on it, as well as his life is not possible without the darkness, which is the cause of his tranquility.The term /aghţaŝa/ is based on /ghaţŝ/ with the sense of 'dark' but, Raqib cites in his book, Mufradat, that its origin is /aghţaŝ/, which means 'a person who has weak or dim eyes'.The terms /wa duĥa/ means 'when the full brightness of the sun spreads in the heaven and over the earth."

*****What i find about the above tafseer with regards to darkness and light is the possible reference to the creation of the sun before the creation of the earth. Essentially at this point, the earth is not formed in its present state , and perhaps this is a reference as the tafseer seems to indicate, that the sun was created before the earth. It can have other meanings, but Allah swt knows best.****

"And the earth, after that He spread it out".

"The term /duĥa/ is derived from /daĥw/ which means 'to spread, to expand'. Some have also rendered it to mean 'to move something from its original place'. And since these two meanings are interdependent, they return to one root.The objective meaning of /daĥw‑ul‑ard/ is that, at first, the surface of the Earth was totally covered with water from the prime rainfalls, the water of which was gradually sucked down through the holes and ditches in the ground, and then, parts of the land appeared. It expanded little by little, until it formed its present state. (And this happened after the creation of heavens and the Earth.)"

“He brought forth from it its water and its pasture”.

"This idea shows that there was water stored in the layers of the earth. Then, it appeared flowing over the ground in the form of springs and streams and forming the seas and lakes.The term /mar 'a/ is a place‑noun and means 'pasture'. It is originally derived from /ra'y/ in the sense of 'animal protection' from the point of view of foodstuff or, feeding cattle, or in other respects; then the term /mura'at /has been used in the sense of protection and arranging the affairs.""The known proverb:"pherd and responsible,”is, also, a reference to the necessity of people needing to be protected by each other.Even though different factors, such as continuous storms, gravitational pull; caused by the sun or the moon having an effect on the surface of the land, and earthquakes; produced from the pressure of the inner molten lava of the earth, could disturb the peace and calmness of the ground, it became still and peaceful due to the existence of high mountain ranges throughout the earth."

“And the mountains, He set them firm”“For use and convenience to you and your cattle”.

"Yes, He raised the vault of the sky, and set the light and darkness regular. He expanded the earth, and put forth water and plants from it. He made the mountains over the face of the earth to protect it; preparing everything for the life of man, so that all of them obey and are at His service.The reason is that man enjoys the bounties of life and should be grateful to Allah, Who created them all, and obey His laws.These affairs are, on the one hand, the kinds of power He has over the Resurrection and, on the other hand, they refer to some reasons and signs along the path of the existence of unity and knowing Allah."

(edited 8 years ago)

Reply 194

HSafirah

Original post by ThatMuslimGuy

As Salamu Alaikum,

What print of Al Adab Al Mufrad is this?

Wa alaikumussalam warahmatullah,

It's by Dakwah Corner Publications. If you're looking for other hadith compilation, they don't have them yet - mine was printed in 2014.

Also, I love the cover

Spoiler

image.jpg468.9KB

Reply 195

username945663