Shahrastani on Murji'ites

Al-Shahrastani in his book al-milal wa al-nihal stated (in chapter 5, page 119)

On meaning of al-Irja
Deferring the case of one who commits a grave sin to the day of judgement. In this world, therefore, no judgement is made as to whether he belongs to the people of Paradise or the people of hell.

I am going to briefly go through all the murjiyyah sects mentioned by him (these are pure Murjiyyah sects)

• Yunusiyya: Eman/faith only consists of knowledge and love of God. Deeds is not part of Iman, hence act of disobedience doesn't injure your faith.
• Ubaidiya: All sins other than polytheism will be forgiven. God is in the likeness of man because Adam was created in his image.
• Ghassaniya: Faith increases but does not decreases. (What happens if you keep on committing sins every single day?)
• Thaubaniyya: Deeds are secondary (unimportant) to faith. If god forgives one sinner on the day of judgement then He will forgive every single sinner.
• Taumaniyya: Agrees on the qualities that makes someone a disbeliever but refraining from calling a person disbeliever or fasiq
• Salihiyya: Worship of God is knowledge of him. Prayers/salat is not worship of God. Even if someone said God is one of the three this is not unbelief!

These beliefs sound a little bit Christian (accept Jesus Christ as your lord and savior and you will be safe)

Reference
Kitab al-Milal wal Nihal by al-Shahrastani

Qaddari sect is not a Sufi order

When you search for the Qaddari sect, google think you are interested in the Qadiriyya Sufi order.

The Qadari sect was one of the early sects (in the first hundred years mark). The Qadari sect came out against some of the disturbing interpretation of the Ummayad and the Murjiyyah sect.

The Ummyyad and the Murjiyyah sect promoted the belief that one should not question someone's evil action. So if Yazeed (la) slaughtered the grandson of the Prophet (pbuh) and his family then one should not question or blame Yazeed because the judgement is deferred until Qiyamah (the day of judgment) and all the bad/evil actions are predestined by Allah swt!

The Qaddari sect challenged the interpretation of the free-will and predestined as understood by the Umayyad and Murjiyyah.

The following personalities were members of the Qaddari sect: Mabad al-Juhanī and Ghaylān al-Dimashqī.

Sunnism is heavily influenced by some of the philosophies from Murjiyyah. A number of prominent Sunni scholars were also members of the Murjiyyah sect.

Saudi Women and voting

They are saying that the Saudis are giving the women a right to vote.

It is kind of shameful that it took them this long to give women just a tiny bit of freedom to exercise their Islamic rights.

Overall the Saudi religious authority is very ignorant of Islamic laws. Most of their Islamic laws are hateful and discriminative towards women and people of other sects.

What is the origin of the ritual of Ashura? (part 12)

This is perhaps the final part of the following paper

Summary:
There is not a single format for commemorating the Ashura in ritualistic aspect because it differs significantly from one place to another (various examples were given of rituals practices in the Arab communities of Iraq and Lebanon, the Persian community in Iran, Ashura observance among the Turkish and Indian Shia).

You are also able to draw the following three conclusions about the origin of the main Ashura rituals

• The oldest Ashura rituals are the memorial services and the visitation of Husayn's tomb (because these were established in the earliest days of Shi'ism).
• The public procession and the Ashura play (dramatization of the events at Karbala on Ashura) appeared in the time of Buyid and Safawid
• The introduction of the ritual of flagellation by Turkoman tribes and Christian Armenians reflected the input of Shi'i converts, demonstrating the influence of Christian practices on Shi'ism (Note: taken verbatim)

What is the origin of the ritual of Ashura? (part 11)

The author maintain that the Qizilbash had copied the flagellation (done in remembrance of Imam Husayn (as) with a slight influence from the Sufis) from the Armenian Christians who used to revere Jesus (as) in the same manner.

The earliest record of Christianity points the start of the flagellation in Italy (year 1260 AD) lead by the Franciscans. According to the author, there were over a hundred fraternities in Italy between the thirteenth to sixteenth centuries that practiced flagellation. At least one of the fraternities had between 500-600 memberships.

Flagellation in reverence of Christ and as a form of sharing his sufferings constituted an important ritual in the religious life of these fraternities, and this activity was believed to procure the salvation of those who engaged in it

The author suggested two ways in which these ceremonies could have spread among the Muslims

• When the Ottomans started invading territories in the Mediterranean and Aegean Sea in the fourteenth and fifteenth centuries.
• War captives or locals transmitted the ritual to eastern Anatolia or the Caucasus (through trade).

What is the origin of the ritual of Ashura? (part 10)

Some elements from the Qizilbash group was discussed (footnote is pointing to this book)

The Qizilbash observed ecstatic rituals of dhikr and maintained a spirit and an organizational form similar to that of a fraternity. While Shi'i elements were predominant, Christian elements also played an important role in the Qizilbash doctrine. This was probably the result of the conversion of Armenians to Shi'i Islam by the Safavid shaykhs, as well as the presence of other Christian sects in eastern Anatolia and the Caucasus where the Qizilbash had originated.

Author quoted another lengthy narration of the Muharram rituals among the poorest segments of the Azerbaijan population (footnote is to the work by Ivar Lassy)

During Muharram they would gather in special halls, takkas (derived from takiya, a monastery of a sufi order). Using chain-scourges, and chanting scourge-elegies that emphasized the shedding of Husayn's blood, they scourged themselves rhythmically at a pace and vigor that accelerated like a dhikr. The self-scourging would cease only after the participants had collapsed.

The procession of the tenth of Muharram included another, more violent, form of flagellation. A group of self-mutilators dressed in white robes would stroke their clean-shaven heads with swords and daggers. The gashing of the heads took place amidst loud exclamations and the stimulating shouts of their leader. The extreme excitement of the self-mutilators was assisted by drummers and cymbalists who ran up and down between the rows of the self-mutilators, creating a deafening din with their instruments.

Please continue reading part 11.

What is the origin of the ritual of Ashura? (part 9)

There is a footnote from Werner Ende ("The Flagellations of Muharram and the Shi'ite 'Ulama") citing the work of Muhammad Mahdi al-Qazwin which was published in 1927

the use of iron (in tatbir) was initiated "about a century ago" by people not well versed in the rules of the Shari'a

The author also quoted two work about the beginning of tatbir in Iraq (one in 1913 another is 1978)

It is related that the practice was imported to these cities by Shi'i Turks, who came to Karbala and Najaf on pilgrimage from the Caucasus or Azerbaijan

The author also believe that this practice is connected to the Ghulats and also the Sufis

It seems that the flagellations were introduced into Imami Shi'ism by extremist Shi'i groups, probably by the Qizilbash, whose doctrine and rituals were regarded by Imami Shi'i orthodoxy as exaggerated in reverence for the imams.

The Armenian highlands, and the Caucasus were converted by Safavid sufi shaykhs to whom the converts owed obedience in their capacity as their supreme spiritual leaders. The shaykhs made Ardabil in northern Iran a center designed to maintain the contacts between them and their new disciples (murids). With the establishment of the Safavid dynasty, the murids were given the nickname Qizilbash (redhead).

Please continue reading part 10

What is the origin of the ritual of Ashura? (part 8)

Tracing the flagellations (tatbir)

• 17th century in Caucasus and Azerbaijan
• 19th century in Arab world (Iraq, Lebanon)
• 19th century in Central and Southern Iran
• Unsure when tatbir started in India

As for the practice of tatbir in India, the author added that

The practice could have been transmitted into that country either by Iranian Shi'i immigrants in the nineteenth century or perhaps even earlier by Shi'i Qizilbash cavalrymen hired by Safdar Jang, the governor of Awadh, from Nadir Shah following the withdrawal of the latter's army from India around 1740.

Author quoted historical data from Iraq and Iran (biographies and oral history)

The biographies identify Shaykh Mulla Agha 'Abid al-Darbendi (d. 1868/9) as the first to introduce violent acts of self-flagellation into Tehran around the mid-nineteenth century.. Darbendi was known for his deep love for imam Husayn.

During the first ten days of Muharram many people would assemble by the pulpit from which he used to preach. Darbendi exhorted people to experience pain, urging weeping, lamentations, and self flagellation. This would reach its peak on the tenth day when he used to exercise "demon-like" practices. Among Darbendi's works, Shi'i biographies highlight one in particular: (The Elixir of the Acts ofDevotion for the Secrets of Martyrdom). Darbendi is said to include in this work uncommon rituals, not to be found in other accepted Shi'i Imami writings on the commemoration of Ashura.

Please continue reading part 9.

What is the origin of the ritual of Ashura? (part 7)

So, what is the origin of flagellation or tatbir?

According to the paper, the earliest accounts of travelers and Shii sources points to the Caucasus and Azerbaijan as the place of origin for flagellation (tatbir). The middle-east travelers (of European descent) have also noted places where tatbir was performed and where it wasn't

In the southern cities such as Isfahan and Shiraz, the travellers Della Valle, Thevenot, Tavernier, and Le Brun (whom Masse considered noteworthy for their precision) did not mention any shedding of blood. In contrast, in the frontier-like, Turkish-speaking regions of the Caucasus and Azerbaijan in northern Iran, the travelers Kakasch, Olearius, and Struys wrote that devotees struck their heads with swords.

Another traveler, Evliya Chelebi, who visited Tabriz in 1640 and attended the observances of the tenth of Muharram in that city narrated his experience

(Note: Only relevant parts are reproduced here)

Some hundred men mingle in the crowd with razors, with which they cut the arms and breasts of all loving believers, who desire to shed their blood on this day in remembrance of the blood shed by the imam; they make such deep incisions and scars, that the ground appears as if it was blooming with tulips. Some thousands brand the marks and names of Hasan and Husayn on their heads, arms, and breasts. They then carry Husayn's body (Note: a model or replica of a human being) away from the ground with much pomp, and finish the ceremony with great howling.

Please continue reading part 8.

What is the origin of the ritual of Ashura? (part 6)

I don't know why I am not yet done with the paper.

But it is getting very interesting.

On page 14, the author mentioned briefly how taziya spread from Iran to surrounding areas,

The taziya play developed mainly in Iran and its rich theatrical dimensions reflected strong Persian influences. This is supported by what is known about the shabih and the taziya play in other Shi'i regions. Introduced into Iraq only in the late eighteenth century, the shabih never developed into a full-scale theater and its nature was fundamentally different from that of the Iranian, reflecting the strong Arab tribal character of Iraqi Shi'i society.

In Lebanon, oral traditions relate that the ta'ziya play was introduced into Nabatiyya (a small Shi'i town in the south) by some Iranians only in the late nineteenth century.

Here, I am summarizing the development of taziya or some from of it

• Azeri Turk, West of the Caspian Sea and in the frontier area between Iran and Turkey in the twentieth century - some form of taziya
• Turks in Anatolia - no Taziya
• Southern India in the late 1820s - public processions
• Bengal and Bihar in the late eighteenth and early nineteenth century - public processions
• Shi'i state of Awadh in northern India - no taziya

We are now going into the discussion of perhaps one of the most controversial ritual on Ashura (the tenth of Muharram), the flagellation or tatbir.

Author stressed yet again that chest-beating and slapping of one's own face is the traditional ways of expressing personal grief and pain and these activities was seen during the Buyid Dynasty in Baghdad.

But what about the origin of tatbir?

According to the author,

It is more difficult, however, to determine just exactly when and where knives, swords, and chains were first used by Shi'i mourners to shed blood for Husayn's death. The use of instruments to shed blood added a violent aspect to the Muharram rites.

Please continue reading part 7.

What is the origin of the ritual of Ashura? (part 5)

On page 11, the author focused mostly on dramatizing the battle of Karbala . He stressed again the role played by the Safavid to promote the Muharram rituals.

The appearance of the shabih (this is the play) in Iran might have been inspired by the Christian Corpus Christi Processions, the theater of the Stations of the Cross, or by the European Corpus Christi plays of the post-Renaissance period which reenacted various events in the passion of Christ culminating in his crucifixion and resurrection.

Why make such statement when you don't even have a shred of evidence? Persian theater goes back a thousand years before the birth of Christ. Perhaps the Safavid Iran played an important role to popularize that form of ritual/expression, but what I object is the manner on how the author generalized something with very little evidence.

It seems that he either contradicted himself or was unclear on the practice because in the same paragraph he also said

It may also be that in its initial carnival type format the Shabih incorporated some features of ancient Iranian practices like the use of banners and horses in funeral processions.

He then cited some contributions from Allama al-Majlisi in consolidating the Shabih.

In the 18 century (after the downfall of the Safavid) right up to the 19th century, a new form of ritual called the taziya was observed. The author said

The straightforward form of the shabih gave way to a more theatrical form, the taziya play, which was enacted on stage. As Miller suggested, the appearance of a theatrical form coincided with literary developments, most notably the use of a new dramatic literary genre instead of the old narrating literature.

He also said

While the main theme was still the battle of Karbala, much stress was laid on individual heroes around whom separate plays were written. To create a greater effect, authors of the taziya plays added new characters and transformed existing ones.

There is a mention of some limitation enforced by a mujtahid. The footnote points to a translation of Qummi's fatwa (found in Mayel Baktash, "Taziyeh and its Philosophy," in Peter Chelkowski, Taziyeh, pp. 107-108. Parts of this fatwa and that of Ha'iri's are cited by 'Abd al-Rida Kashif al-Ghita', al-Anwar al-husayniyya, pt. 2, pp. 77-79).

I don't have a clue what this is referring to but maybe someone knows. If so, please leave a note here.

Please continue reading part 6.

What is the origin of the ritual of Ashura? (part 4)

I am already half-way through the paper.

On page 9 the author mentioned that he believe that the visitation to the tomb of Imam Husayn (as) served the following two purpose
- Renew the covenant between the believer and the Imam
- The educational aspect

He also cited another work entitled The role of the Holy sites in shaping the collective memory of religious groups. He then said that the focus to the Shrine in Karbala is directly challenging the position of Mecca!

I am not sure why he made such statement. Imam Husayn (as) is not just a Shia personality but also the grandson of the Prophet. Every Muslim sects recognize him and his brother as the true Muslim leader, if not in dunya (the world), then in akhira (hereafter). So it shouldn't surprise anyone that the place of his death, the site of the battle of Karbala is a pilgrimage site. Just because many people (Shias) flock to the shrine city doesn't automatically mean that they will not perform the Hajj (pilgrimage to Mecca) in the future. Hajj is among the most important religious obligation for Sunnis and also Shias who are capable to perform it. Many people go to Karbala after completing their Hajj. For many Iraqi Shias, the visitation to the site is only a few hours away. And for many Iranians, the trip to Karbala can be made in a comfortable air-conditioned buses (nowadays).

The next ritual is the the public mourning processions. The author believed this ritual was reinstated under the Buyid dynasty in Baghdad (year 945-1055). He then described the diversity in public procession (from one place to another). Also worthy of a mention here is the fact that the Muharram procession incorporate the traditional ways of mourning for the Arabs.

The processions incorporated acts of breastbeating and face-slapping (latm), a traditional form of mourning for the dead among the Arabs even before the appearance of Islam.

The next ritual is the Karbala play or re-enactment of the battle of Karbala on the stage or arena. The author stated that

The establishment of Safavid Iran (1501-1722) led to the development of a new ritual, the shabih, i.e., the representation of the battle of Karbala in the form of a carnival-play.

Please continue reading part 5.

What is the origin of the ritual of Ashura? (part 3)

Based on the traditions (hadiths) that we have, the memorial services (narrating the events at Karbala) was started by the female members of Imam Husayn (may peace be upon him) family immediately following his death, even before they were sent to face Yazeed (lanatullah). The author commented that

During the Umayyad period the mourning of Husayn's martyrdom was observed in secret in the homes of the imams and their followers. By the early 'Abbasid period, the memorial services were no longer confined to private houses alone, but were also held in public mosques.

The author also believed that it was the spread of Shi’ism in Muslim territories that made the memorial services took a more elaborate form (i.e., chant elegies, and to read traditions and stories on the sufferings of the imams from the martyrdom) but until today, no one binding format has developed and the nature and scope of the services has differed from one place to another.

The paper had a lengthy discussion on the purpose and advantages of the memorial services. I am re-producing one of the sayings from the eight Imam of Ahlul Bayt Ali Al-Rida, (d. 818) (may peace be upon him) which was quoted in the paper

He for whom the day of 'Ashura would be his day of calamity, sorrow, and weeping, for him God will make the day of resurrection a day of joy and happiness, and, delighted, he will be sitting with [the imams] in heaven. But he who marks the day of 'Ashura as a day of blessing [baraka]... will, on the day of resurrection, share the hottest flames of hell with Yazid, 'Ubaydallah ibn Ziyad, and 'Umar ibn Sa'd.

The author also mentioned that the composition of poetry in memory of the Karbala episode was not confined to the early periods of Shi'ism. He presented a poem written in the mid 19th century.

In regards to the visitation to the burial place of the Imam and the martyrs at Karbala, the author stated that

In the first decades following Husayn's death the visitation of his tomb in Karbala was still precarious, and it was observed mainly by the Imams and members of their families.

Please continue reading part 4

Farazdaq's Poetry

One of the earliest poetry honoring Prophet (pbuh) family was by the great poet Farazdaq

Yazidi Scripture

A month ago, we were having an interesting discussion on ShiaChat about illuminati symbols

This is a house of worship/temple for the Yazidis

And someone posted information about the Yazidi (see post #22 by Brother Ya Aba Abdillah). I am re-producing the post here

This is a great read http://www.yeziditruth.org/yezidi_scriptures

Some exerts. (This is Lucifer (Ts-Melek speaking))

Kitab al-Jilwa, The Book of Revelation

I was, am now, and shall have no end. I exercise dominion over all creatures and over the affairs of all who are under the protection of my image. I am ever present to help all who trust in me and call upon me in time of need.
....
No god has a right to interfere in my affairs, and I have made it an imperative rule that everyone shall refrain from worshiping all gods. All the books of those who are without are altered by them; and they have declined from them, although they were written by the prophets and the apostles.
....
I requite the descendents of Adam, and reward them with various rewards that I alone know. Moreover, power and dominion over all that is on earth, both that which is above and that which is beneath, are in my hand.
....
I cause both happiness and misery. I do all this in keeping with the characteristics of each epoch. And none has a right to interfere with my management of affairs.
....
I lead to the straight path without a revealed book; I direct aright my beloved and my chosen ones by unseen means. All my teachings are easily applicable to all times and all conditions.
....
Now the sons of Adam do not know the state of things that is to come. For this reason they fall into many errors.
....
I will not give my rights to other gods. I have allowed the creation of four substances, four times, and four comers; because they are necessary things for creatures. The books of Jews, Christians, and Moslems, as of those who are without, accept in a sense, i.e., so far as they agree with, and conform to, my statutes.

ok, now this gets awesome :lol:

Mishefa Re, The Black Book

On the first day, Sunday, God created Melek Anzazl, and he is Ts-Melek, the chief of all
....
Wednesday he created Melek Miel, and he is eich Ab Bakr.
....
He created the throne over the carpet.Then the Great God said: "O Angels, I will create Adam and Eve; and from the essence of Adam shall proceed ehar bn Jebr, and of him a separate community shall appear upon the earth, that of Aziz, i.e., that of Melek Ts, which is the sect of the Yezidis.
....
Thereupon, Melek Ts asked God how Adam could multiply and have descendants if he were forbidden to eat of the grain. God answered, "I have put the whole matter into thy hands." Thereupon Melek Ts visited Adam and said "Have you eaten of the grain?" He answered, "No, God forbade me." Melek Ts replied and said, "Eat of the grain and all shall go better with thee." Then Adam ate of the grain and immediately his belly was inflated. But Melek Ts drove him out of the garden, and leaving him, ascended into heaven. Now Adam was troubled because his belly was inflated, for he had no outlet. God therefore sent a bird to him which pecked at his anus and made an outlet, and Adam was relieved. (it actually is wheat, the qur'an says 'shajara', derived from the root word fajjir (sprout), like infijaar (explosion) christians say it was an apple
....
He also illuminated Mohammed, the prophet of the Ishmaelites, who had a servant named Muwiya, When God saw that Mohammed was not upright before him, he afflicted him with a headache. The prophet then asked his servant to shave his head, for Muwiya knew how to shave. He shaved his master in haste, and with some difficulty. As a result, he cut his head and made it bleed. Fearing that the blood might drop to the ground, Muwiya licked it with his tongue. Whereupon Mohammed asked, "What are you doing, Muwiya?" He replied, "I licked thy blood with my tongue, for I feared that it might drop to the ground." Then Mohammed said to him, "You have sinned, O Muwiya, you shall draw a nation after you. You shall oppose my sect." Muwiya answered and said, "Then I will not enter the world; I will not marry!"

It came to pass that after some time God sent scorpions upon Muwiya, which bit him, causing his face to break out with poison. Physicians urged him to marry lest he die. Hearing this, he consented. They brought him an old woman, eighty years of age, in order that no child might be born. Muwiya knew his wife, and in the morning she appeared a woman of twenty-five, by the power of the great God. And she conceived and bore our god Yezid.

What is the origin of the ritual of Ashura? (part 2)

Before going further, I need to point out that for some strange reason, the author is contrasting some of the Islamic teachings/traditions with Judaism.
e.g.

Shi'i historiography bears a striking similarity to Jewish historiography of the Middle Ages in its approach to history. Both identified a wrong turn in the course of history. They became preoccupied with legitimizing authority (the imams, and later on the ulama', in the case of the Shi’i; the rabbis in the case of the Jews of the Middle Ages), and with the signs of the coming of the messianic figure who would bring history back to its right path.

Most if not all the religion in the world has some of these characteristics (i.e., Christianity and Hindusim). Christians are also waiting for the second coming of Jesus. Muslims, both the Shia and the Sunni believe in a messianic figure called Imam Mahdi (aj).

He then stated the importance of the rituals associated with remembrance of the Ashura.

In the case of Shi'ism, the evocation of the Karbala episode was left for the rituals of remembrance that developed around the annual commemoration of 'Ashura'. The importance of the rituals of Muharram in invoking the memory of Karbala cannot be overestimated, for it is in these rituals that the moods and motivations that are induced in the believers by the symbol of Husayn's martyrdom surface.

The following are five major rituals developed around the remembrance of the battle of Karbala. These rituals include

1. The memorial services (majalis al-ta'ziya)
2. The visitation of Husayn's tomb in Karbala particularly on the occasion of the tenth day of 'Ashura' and the fortieth day after the battle (ziyarat' ashura' and ziyarat -arba'in)
3. The public mourning processions (al-mawakiba l-husayniyya or al-'aza'iyya),
4. The representation of the battle of Karbala in the form of a play (the shabih)
5. The flagellation (tatbir).

The author will attempt to trace the origin of the above rituals and also answer the following two questions

How did socio-political change influence the development of the Muharram rituals?
What role did various Shi'i groups and other cultures, and religions play in shaping their nature?

Please continue reading part 3

What is the origin of the ritual of Ashura?

I am currently reading the following paper

An Attempt to Trace the Origin of the Rituals of ʿashūrāʾ

I thank the brother who has made the paper available to me (you know who you are).

This paper is not written by a Shia. From the look of it, the author may not even be a Muslim.

On a personal level, I have always been interested to find out the origin of some of the ritual associated with the Day of Ashura. Ashura is the 10th of the Month of Muharram. The most famous event that happened on the 10th of Muharram is the event of Karbala. This is perhaps one of the saddest day in the history of Islam and Muslims because on this day in the year 680 CE, the Grandson of the Prophet of Islam, Hussayn son of Ali (may peace be on him) was slaughtered mercilessly with his children, his brother, his nephews, his friends and his extended family while the female members of his family (sisters, daughters and wives) looked on with horror.

Hussayn (may peace be upon him) is the son of Fatima (may peace be upon her). Fatima is the beloved daughter of the Prophet Muhammad (may peace be upon him and his family). Hussayn (as) with his brother Hassan (as) are leaders of all men in Paradise.

Both of these honorable men (grandsons of the Prophet) were killed by the order of the first and the second king of the Ummayad (the first dynastic family to run the Muslim empire).

The paper starts with highlighting the division in the Muslim Ummah.

1. Supporters of Muawiyah (Lanatullah)
2. Supporters of Ali (may peace be upon him)

The author then mentioned that remembrance of Imam Hussayn (as) and the event of Karbala is one of the main distinctions between the Sunni sects and the Shia.

To the Shias, the martyrdom of Imam Hussayn and his loyal family and friends it one of the ultimate sacrifice and as such the Imam, apart from being the leader of all the men in paradise, is also the leader of the martyrs (arabic: Sayyid al-Suhadah).

Please continue reading part 2

Why do we mourn Imam Hussayn?

Answers are provided by Sayyid Sistani

Question :
What is the philosophy of Azadari (mourning and lamentation) for Imam Husain?

Answer :
There is no doubt that the tragedy of Kerbala, when ascribed to the killers, is a criminal and terrible act. However when ascribed to Husain (A) himself, it represents a conscious confrontation and a courageous resistance for a sacred cause. The whole nation had failed to stand up to Yazid. They had succumbed to his will, and deviation and regression towards the pre-Islamic ways were increasing.

Passiveness by Husain (A) in this situation would have meant the end of Islam as we know it. Thus Husain (A) took upon himself the responsibility of the whole nation. The greatest tragedy was that one who stood up for the noblest of causes, the defense of Islam, was cut down in so cruel a manner.

It is for this reason that the sacrifice of Husain (A) is commemorated annually throughout the Muslim world. Our sorrow never abates as we relive the tragedy.

The commemoration of Ashura on the 10th of Muharram every year serves to remind us of the sacrifices of the family of the Prophet (S). It also makes us aware of the people, then and now, who tried to destroy Islam and the family of the Prophet (pbuh) and all that they stood for - as well as those who watched, listened and did nothing.

Development of the Sunni Fiqh and the application of analogy

This is a duplicated post from this topic

I am re-producing it here to serve as an index to a list of posts made earlier this year. The topic is about the development of the Sunni Fiqh and the application of the qiyas/analogy in deriving Islamic laws.

Al-Ray means opinion. I have written about Application of ra'y (opinion) in Sunnism

I have also written about how did Ra’y (opinion) become Qiyas (analogy). The reason I focused on Sunnis is because their scholars were the forefront of the opinioned analogy. The most significant contribution in this are is by the Sunni Imam Abu Hanifah

And the reason the Shias were not playing with Qiyas is because 1) We had the Imams of Ahlul Bayt who were our teachers and 2) we were warned by our Imams not to use the Qiyas framework to derive Islamic laws as shown in this conversation between Imam as-Sadiq and the Sunni Imam Abu Hanifah

After reading the above exchange you know exactly the deficiency of the qiyas framework.

Mind you that other Sunni Imams such as Imam Shafie and Imam Hanbal heavily criticized the qiyas framework. People even went as far as making joke about the approach.

And then they started clashing with each other

And then people started thinking more about the current practice

Then the Sunni Imam Shafie created a better framework (according to the Sunnis) for using the qiyas

I am not surprised

I always knew that Saudis had mediocre Mullahs. But it seems that even their astronomers are mediocre!

The society had said that people actually saw the planet Saturn and not the crescent moon that marks the beginning of the Islamic month of Shawwal.

Various news agencies such as Al-Arabiya and Aljazeera have also reported that the planet Saturn has been mistaken for the Hilal (crescent moon), and this means that what was announced as the first day of Eid al-Fitr was supposed to be a day of fasting, rather than celebrations.

ref

The Shias are distinct from Ghulats

In the book Peshawar Night , there is a section where the Shia representative condemns the Ghulat groups.

I am re-producing the relevant paragraphs here

CONDEMNATION OF THE EXTREMISTS

Moreover, we reject those whose beliefs are contrary to ours, like the Saba'iyya, the Khitabiyya, the Gharabiyya, the Alawiyya, the Mukhammasa, the Bazighiyya, the Nussairiyya, who are scattered throughout Iran, Mosul, and Syria. We Shias are distinct from them and consider them infidels. In all the books written by Shia ulema and legal scholars, the Ghalis (extremists) are included among the disbelievers, since their belief is against the tenets of Shia'ism. For instance, they argue that, since the infusion of the soul into a material body is possible (as Gabriel could appear before the Holy Prophet in the form of Dahiyya-e-Kalbi), it was Allah's will that His Holy Self appear in human form in Ali's body.

For this reason they consider the position of Ali higher than that of the Prophet. Such a faction emerged during Ali's own time. Some people of India and the Sudan came to him and professed that he was Allah.

Ali repeatedly forbade them to hold this view, but to no effect. Finally, as is recorded in many histories, Ali ordered them to be killed in wells of smoke. The details of this case have been given in Baharu'l-Anwar, Volume VII, by the great Alim, Agha Muhammad Baqir Majlisi. The Commander of the Faithful and other Imams bitterly condemned such people. Ali said: "O Allah, I scorn the group of Ghullat (extremists), just as Jesus scorned the Christians. May you forsake them forever." On another occasion he said: "There are two groups who will suffer humiliating death, and I am not responsible for them (since I disdain their deeds): those who exceed the lawful limits of love for me and are Ghullat (extremists), and those who, for no reason whatsoever, are hostile to me. I hate those who extol my position beyond its proper limit, just as Christ hated the Christians."

He also said: "There are two groups associated with me who will suffer ignoble death: one is composed of those people who say they are friends and praise me beyond lawful limit; the other is composed of the enemies who degrade my rank."

The Shias condemn those who praised Ali and his Ahle Bait beyond the limit ordained by Allah and the Prophet. Our ulema have unanimously held that they are all disbelievers. It is not permitted to attend their funerals or to marry them. They are also deprived of inheriting Muslim property; charity and religious taxes may not be given to them. The Holy Qur'an condemns them in these words: "Say: O followers of the Book, be not immoderate in your religion, and do not follow the low desires of people who went astray before and led many astray and went astray from the right path." (5:80)

Allama Majlisi, in his Baharu'l-Anwar Volume III, which is the encyclopedia of the Shia faith, has recorded many hadith condemning the Ghullat (extremists). Imam Ja'far Sadiq is quoted as saying, "We are servants of Allah, Who created us and made us superior to the others of His creation. Certainly we shall die and shall stand before Allah for reckoning. He who is a friend of the Ghalis is our enemy; and he who is their enemy is our friend. The Ghalis are infidels and polytheists; curse be upon them." A great religious head of the Shias has also quoted the same Imam as saying, "Allah's curse be upon those who claim divinity and godhood for Ali. By Allah, Ali was an obedient servant of Allah. Curse be upon those who have slandered us; some people say things about us that we do not say ourselves. We declare that we have no connection with them."

Sheikh Saduq (Abu Ja'far Muhammad Bin Ali), a highly respected Faqih (legal scholar) of the Shias, quotes Zarara Bin A'yun, a reliable Shia writer, who was a hafiz and companion of Imam Muhammad Baqir and Imam Ja'far Sadiq, as saying: "I told Imam Ja'far Sadiq that one of the persons known to him believes in Tufwiz (delegation of Divine authority). The Imam said: 'What is meant by Tufwiz?' I replied, 'The man says that Allah created Muhammad and Ali and then delegated to them His authority over the affairs of the people. So they are the creators, the givers of food; they are the animators, and they are the killers.' The holy Imam said: 'The enemy of Allah lies. When you go back to him, read him this verse from the Holy Qur'an: "....or have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: 'Allah is the Creator of all things, and He is the One, the Supreme.'" (13:16)


SHIAS SEPARATE FROM GHALIS

We Shias are separate from the Ghalis (extremists). Let them claim that they are Shias. Allah, the holy Prophet, Ali, and their descendants hate them. Ali kept the chief of the Ghullat in prison for three days, and ordered him to repent for his wickedness. When he refused, Ali had him burned to death. If you cannot produce a single book in which the Ghalis have been praised, you should at least condemn the intolerant ulema who misguide the Sunnis about the Shias.


CLARIFICATION ABOUT REVERENCE TOWARDS IMAMS

Hafiz: Your brotherly advice is worth consideration. But would you please clarify some other points? You have all along said that you do not unduly praise your Imams. You regard the Ghullat as contemptible and fit for hell, but you use inappropriate expressions regarding your Imams. You have said "Blessings of Allah be upon them," although you know that, according to the Holy Qur'an, this expression is reserved only for the Holy Prophet. The Qur'an says: "Surely Allah and His angels bless the Prophet; O you who believe, call for (Divine) blessings on him and salute him with a (becoming) salutation." (33:56) Your practice clearly violates the injunction of the Holy Qur'an. Your expression is an innovation.

Well-Wisher: This verse does not forbid us to bless any other person. We are enjoined to bless the Prophet. In another verse of the Holy Qur'an, Allah says: "Peace be on the people of Ya Sin (Ahle Ya Sin)," a reference to the descendants of the Prophet. As for the other Prophets of Allah, blessings have not been given to their descendants anywhere in the Holy Qur'an. Blessings have been given only to the prophets of Allah. "Peace and Salutation to Noah among the nations." (37:79): "Peace and salutation to Abraham." (37:109): "Peace and salutation to Moses and Aaron." (37:120).

88 more days to go

I thank everyone who has voted in my poll. If you have not yet voted then please do so. The poll will give me a sense of my visitors like (see/read). As of now, most people voted in the Shia and Sunni category (39%) and (26%) respectively.

There are also some interests in the following sects: Alawi/Alevi, Ismaili, Bohra, Druze, Obscure Sects, Zaydi and Ghulat

The poll will end on December 31, 2011. 88 more days to go! I will try to use the voting information to improve my blog in the next year, InshaAllah.

Google has upgraded the Blogger

We have some new templates now with more configuration options.

I have changed blog’s template. I am still trying to get the font and color right. The right and left margins are huge. I am still looking for a way to shrink those. The links and the title of posts don’t blend nicely.

I am going to keep the blue theme, the white background, the header and maybe the font.

No more moon sightings post

Lets leave the moon sightings discussion for the next year…I am pretty sure we will be having the same conversation again



Some discussions on ShiaChat

Validity of the Approaches
Local trackings
Shia vs Sunni Sightings report

Also a good and informative page on the Islamic laws for moon sightings

http://www.islamic-laws.com/questiononhilal.htm