#simply-kitab

[kitchen-light]

Three kinds of people tell us the future: prophets, scientists, and writers. One could argue that writers occupy the liminal space between the other two. The writer’s impulse to draw connections, identify patterns, establish syllogisms—what cognitive psychologists call “the enormous complexity, and idiosyncrasy, of human minds, the detailed contents of which are largely unknown even to the individual concerned”—seems irrepressible, as if our neurons force us to make sense of all things, all the time. Like the bird-reading seers of ancient Greece, we cannot help ourselves. In Islam, the concept of predestination is one of the six articles of faith, like the Oneness of God and the Day of Resurrection. Maktoob, one says—it is written. Maktoob, مكتوب‎, has the same root as the word “book,” kitab, کتاب‎; perhaps this is because books allow us to foresee (they say great writers have the gift of foresight). What, then, is a prophecy? It is what is already known. Those who can interpret the writing—prophets, scholars, poets—simply make it visible to us. Joseph Brodsky (raised, too, on plentiful Greek myths) says literature “is a dictionary, a compendium of meanings for this or that human lot, for this or that experience. It is a dictionary of the language in which life speaks to man. Its function is to save the next man, a new arrival, from falling into an old trap, or to help him realize, should he fall into the trap anyway, that he had been hit by a tautology.”

Anna Badkhen, from her essay “How to Read the Air”, published in The Paris Review, November 3, 2020

[thesweetestsupervillains]

God she hated this.

"Despite the fact that you belong to a regressive, backwards paradigm and you live in ignorance of the possibilities of the universe by choice... You are Iyana's friend. And she is the most promising scientist I've seen in my field in quite some time. So I apologize to you for saying that you belong to a regressive, backwards paradigm by choice and that you are a mage of low standing and intense ignorance."

She might be really bad at apologies.

"And to show how much I mean this, I've brought you the full Kitab al-Alacir, translated into your common, since I can't be certain we actually speak the same language. In any case, I've also brought full versions of the works of Aristotle and Euclid, as well as Newton, so that you can get a better grasp on things. I will trade them for works you have on your paradigm; which I will simply copy digitally and then study."

"I have also compiled a list of ways that may solve your problem with your sound. Admittedly, Energetic Physics is not my strong suit; I have always focused on Etheric Biology. As such, the idea I think would work best, though it might be a bit dangerous, is the Ship of Theseus method."

Worst apology ever, really. Clearly, social skills were not the strong point of an eccentric, self interested, possibly unstable mad scientist. But she did say sorry and bring gifts! That might count.

@songofsilentechoes

[ottomanladies]

Hello, how are you, it’s me again!!

I’m sorry but I had to answer to your words

You says:

"I really have no idea where I said this because I looked for posts where I mentioned Theodora but I didn't find anything. This is what I said about her when I was asked to talk about Orhan's consorts"

I am absolutely not mistaken, you are the one who said that Theodora was Orhan's favorite wife, those are your words not mine. When someone asked you about the favorite consort of each consort, you clearly said Theodora for Orhan, I have the screenshot.

"I have no idea what this Mekce document is, I have never used it nor seen it. That Nilüfer was

"most likely" a concubine (words are important) is something that Peirce says in The Imperial Harem"

The mekce document is the "endowment" where Efendi and Melek are mentioned, Leslie and Feridun then deduced that they were Orhan's wives while nothing like that is certified in this document, quite the contrary. Leslie claims that Efendi is identified as Orhan's wife in a grant land, has anyone ever seen this grant land? No. So because Leslie said it, this is immediately true

"Again, I don't understand why you're thinking ** am the one who came up with the theory. I didn't.

I've never studied Orhan's family as it is not a subject I'm particularly interested in."

"All the claims about Efendi, Melek, Bayalun... | know nothing about this. I simply reported what I've found in books written by other people. Just take it up to them"

You post these things. You affirm things and post them making some people believe things that are absolutely not sure, when you post things on a subject that you do not master, you say nothing. You do not study Orhan's family but you post about him and his family? Things absolutely based on no source shown and on, you only use the sources of Leslie and Alderson to confirm such things when nothing is true? Or at least nothing like that has been confirmed. These historians having affirmed such things (without them being sure tho) doesn’t mean it’s right?

If you want to post things about Orhan's family, you should consider all possibilities and post them so that all theories are known to everyone.

There are books literally approved by Ottoman sultans where it is clearly stated that Nilüfer, Asporça and Theodora were Orhan’s only wives. Nilüfer is clearly stated as the daughter of the Yarhisar's tekfur and the first wife of Orhan, I suggest you the book "Kitab í çihannuna" Sultan Bayezid II himself approved this book or even "Camiud duvel" Sultan Murad III approved this book and asked for a copy.

Then out of all the books you found alderson’s book and immediately used it as a source and the way you didn’t even bothered reading ibn batuta’s book of travels before making assumptions about his visit to beylun hatun says a lot

Even if the historians you are quoting believe that aşikpaşazade isn’t a reliable source there are still uncountable ottoman hierarchy books that ottoman descendants themselves published. One of the latest source from Osmanoglu family is the book that Şehzade Orhan posts on his X acc.

Finally you weren’t forced to write about Orhan’s family and now that you were writing about him on a platform that you know many people will see and most ignorant ones will also believe in all that, you should have at least done a proper research instead of just using 2 historians who have already said numerous things that are completely false and aren’t even sure of what they are saying.

I'm not really familiar with the app, I could send you hundreds of books/ works of historians talking about Orhan's three wives and in which it is clearly, black on white stated that Nilüfer was noble and that besides Nilufer, Orhan had only two other wives. I also have the screen of Orhan Osmanoglu's post that I can send you when I figure out how to do it 😅

Sorry if I seem mean, have a nice day!!

I’m answering only because I realised there’s been a misunderstanding (maybe on my part). I think you’re referring to this ask

which I answered saying MY favourite consort of each sultan, not their favourite consort. I guess this caused a misunderstanding because you’re not the first person to talk about this ask iirc.

As for the rest, I’m not arguing with you about the historical research of a tumblr blog. I made this blog because I loved making historical gifsets and I used the books I had to gather material; of course there’s gonna be mistakes, there are mistakes in academic papers too.

If you want to correct my mistakes write your own post about Orhan’s family or publish an academic paper about it.

P.S. it’s kinda disrespectful how you talked about my work here, when you don’t know how much effort I put into this blog (from which i don’t earn anything btw, it was done for fun). I guess you have never made mistakes in your life.

[gothhabiba]

In Warsh Quranic orthography (the prevailing Quranic orthography in North Africa), there is a special form of noon [ن] written with a thinner vertical stroke, used to indicate a noon missing from the early Quranic manuscripts. This form of noon is used contrastively with the normal noon. According to Warsh orthography literature (for example, Nusrat Al Kutab, by Mohammed a-Tuhami Ibn a-TTayeb; see Figure 1), when there are two consecutive noons, in words such as ننجي and تامنا [in the examples given from the literature this word is spelled "تامننا"], the second noon in ننجي should be thin, whereas in تامنا, it is the first noon, instead (see Figure 3, Figure 4, and Figure 5). However, this depends on the vowelization of the noon; for instance, in Quran 10:103 and 19:72, the second noon in ننجي keeps its regular shape (U+0646), simply because of the difference in vowelization (see Figure 6 and Figure 7).

Figure 1: Nusrat Al Kutab, by Mohammed a-Tuhami Ibn a-TTayeb, (p. 27), Dar al Rissala, 2013. [ID: Arabic text in two columns. I have marked the words in question in red; on the left is the word نُنْجِي; on the right is the word تَامَننَا. The words are marked with diacritics, as is standard in Qur'anic text. I think neither noon in either word is the thin noon. End ID]

Figure 3: The Quran 12:11, Al Dar Al Alamia Lil Kitab, 2014. [ID: Arabic text with the words "لاَ تَامَننَا" marked in red by the authors. The first (rightmost) noon is a thin noon; its vertical stroke comes up higher than that of the second noon, and also descends beneath the line. End ID]

Figure 4: The Quran 12:110, Al Dar Al Alamia Lil Kitab, 2014. [ID: Arabic text with geometric decoration at the right of the page. The word ڢَنُنجِى has been marked in red by the authors; the second (leftmost) noon is a thin noon, with a thin vertical stroke stretching higher and lower than that of the noon to its right. The jim and dotless yeh employ a calligraphic convention in which each is written below, not directly to the left of, the preceding letter. Also note that the feh has been drawn with its dot underneath the letterform. End ID]

Figure 6: The Quran 10:103, Al Dar Al Alamia Lil Kitab, 2014. [ID: Arabic text with the word نُنَجِّى marked in red. Neither noon is a thin noon because each one employs a different diacritic (dhamma and then fatha). The jim and dotless yeh are each written below the letter preceding them. The shadda is placed above the jim while the kasra is placed below it. End ID]

Khaled Hosny and Mostafa Jbire. "Proposal to encode Arabic Letter Thin Noon," 2023. Unicode document L2/23-121.

[39mmn]

i’m a sister, which is why i asked anonymously.

i did ‘aalimiyah’ course at a deobandi mosque and after having studied for 8yrs and finished from there, i now realise majority of what i was taught is completely wrong. my family arent very knowledgeable in such matters and rely on me to guide them and so i dont know which books to read or where to turn to for answers. my core beliefs align with salafiyyah however it is simply superficial knowledge and i want to study deeper bc when i’m asked questions, i just freeze

hope that clears anything up

oh right, okay

sorry, I thought you were a brother.

So the foundations which you have to learn correctly is Aqidah and matters of Aslu Deen. This consists of having knowledge of Tawhid and Shirk.

The Manhaj of the Salaf is known through various athar and works. They affirmed the Athari Aqidah which is correct, however I personally don’t align myself with “salafiyyah” due to many reason, although I do hold the positions of the Athari Aqidah.

As a Deobandi I’m guessing you’re a Hanafi too, that is totally fine as there were many from the Ahnaf that ascribed themselves to such positions too. However, I personally adhere to the Hanabilah for Fiqh.

The fundamental errors of the Deobandi’s lie in the early works of their elders, many which include Kufr and Shirk, they also have ghuluww towards them. Many of them also have the incorrect Aqidah which can often entail Kufr due to beliefs such as Hulūl and Wahdatul Wujūd.

With regards to studying I could suggest you some works from the Salaf and early muhaddithīn, as the ahl al hadith held the correct aqīdah, however quite a lot of their works are quite in depth and it’s better to start of with something a lot simpler.

Therefore, I’d suggest Sh Muhammad ibn Abd al Wahhab’s books, such as the Three Fundament Principles (Thalathat ul Usool), The Four Rules (Qawaa’id Al Arba), Kitab at Tawhid (Book of Monotheism), The Removal of Doubts (Kashf ash Shubahat) and The Six Principles (Usūl as Sittah). The first title mentioned here should be studied first followed by Kitab at Tawhid, the others aren’t in any particular order.

You could directly read these books as they are readily available and mass translated. However, it would be a lot more beneficial if you could study these under a shaykh. I’m aware that this isn’t as easy to come across as it seems. However, there are some very good recorded lectures on YouTube that you could use, in Arabic, Urdu or English, so please let me know if you’re interested.

After you have gone through these please go through Sh Al Islām Ibn Taymiyyah’s work ‘Aqīdah al Waasitiyah’, this again is readily available, but I personally recommend the explanation of the book by Ibn Uthaymin.

You should also read a small treatise by Imam Ahmad called ‘Usūl us Sunnah’ where he lists the main points of Ahlus-Sunnah

What I have suggested here should give you a good grounding إن شاء الله

This is just the base level understanding, ultimately we must go back to the Salaf and those who followed in their footsteps.

I’ll give you some notable names that you should know or get to know إن شاء الله, these are in no particular order;

Ibn Abi Dawud, Ahmad ibn Hanbal, Ash Shafi’i, Al Tabari, Imam al Bukhari, Al Nawawi, An Nasai, Ibn Hajar, Ibn Kathir, Ibn Majah, Ibn Qudamah, Ibn Rajab, Ibn Taymiyyah, Ibn al Qayyim, At Tahawi, As Suyuti, Imam Muslim, Imam Malik, Is’haaq Ibn Ruwayhah, Harb al Karmani, Ad Darimi, Ibn Battah, Ibn Abi Dunya and Abu Bakr Ibn Abi Shaybah.

There are countless other examples, many beneficial beginner works too, but it is important to not overwhelm yourself, I hope this information was beneficial. Please do not hesitate to ask again if anything needs to be clarified.

جزاك الله خيرا

[maiega]

Understanding Syllable Structure in Arabic

Syllable structure is an essential part of understanding any language, and Arabic is no exception. In Arabic, syllables are built around consonants and vowels, forming a distinct pattern that can vary across different dialects and contexts.

A typical Arabic syllable can be structured in several ways. The most basic forms are:

CV (Consonant-Vowel): This is the simplest structure, where a consonant is followed by a vowel. For example, in the word "kataba" (كتب), the first syllable is "ka," which follows the CV structure.

CVC (Consonant-Vowel-Consonant): This structure includes an additional consonant at the end. An example is the word "kitab" (كتاب), where the first syllable "ki" is a CV, and the second syllable "tab" is a CVC.

CCV (Consonant-Consonant-Vowel): This structure starts with two consonants followed by a vowel. A word like "shahr" (شهر) illustrates this, where the syllable "sha" has the CCV format.

CCVC (Consonant-Consonant-Vowel-Consonant): Similar to CVC but with an additional consonant at the beginning. For instance, in the word "sahar" (سحر), the syllable "sah" follows this pattern.

V (Vowel): Occasionally, a syllable can simply be a vowel, especially in spoken Arabic or poetic forms.

Understanding syllable structure in arabic can greatly enhance your Arabic language skills, as it allows for better pronunciation and comprehension.

If you’re interested in diving deeper into Arabic language learning, consider visiting Kalimah Center. They offer a range of resources and tools designed to make your learning experience engaging and effective. Whether you're a beginner or looking to refine your skills, you'll find valuable insights to help you along the way.

[maigamal]

Understanding the Essentials of Arabic Grammar

Arabic grammar is a fascinating and intricate system that forms the backbone of the Arabic language. It encompasses various rules and structures that govern how words are combined to convey meaning. Whether you're learning Arabic for personal enrichment, travel, or a deeper understanding of the Quran, grasping the basics of Arabic grammar can significantly enhance your language skills.

The Foundations of Arabic Grammar

At its core, Arabic grammar is based on three primary components: nouns, verbs, and particles. Understanding these elements is crucial for constructing sentences.

Nouns (Ism): Nouns in Arabic can be either definite or indefinite. A definite noun typically has a specific article, while an indefinite noun does not. For example, "the book" translates to "الكتاب" (al-kitab), while "a book" translates to "كتاب" (kitab). Nouns also have gender, either masculine or feminine, and can change form based on case and number.

Verbs (Fi'l): Arabic verbs are unique because they are conjugated based on tense, mood, and the subject's person and number. For instance, the verb "to write" is "كتب" (kataba) in its base form. When you conjugate it, it changes based on who is performing the action and when.

Particles (Harakat): Particles include prepositions, conjunctions, and other small words that help link phrases and clauses. They play a vital role in establishing relationships between different parts of a sentence. For example, the word "و" (wa) means "and," connecting two ideas or items.

Sentence Structure

Arabic sentences typically follow a Subject-Verb-Object (SVO) structure, although variations do exist. For example, "The boy reads a book" would be structured in Arabic as "يقرأ الولد كتابًا" (yaqra' al-walad kitabaan). This shows the subject ("الولد"), followed by the verb ("يقرأ") and then the object ("كتابًا").

Gender and Number

Understanding gender and number is crucial in Arabic grammar. Every noun has a gender, and adjectives must agree with the noun they describe. Additionally, nouns can be singular, dual, or plural. In Arabic, the plural form often involves changing the word's structure significantly, rather than simply adding an "s" as in English.

Cases in Arabic Grammar

Arabic nouns can take on different cases, primarily nominative, accusative, and genitive. Each case has its own markers that indicate the role of the noun in a sentence. For example, a noun in the nominative case usually serves as the subject, while a noun in the accusative case may serve as the object of a verb.

The Importance of Vowel Markings

Vowel markings in Arabic, known as Tashkeel, are essential for understanding pronunciation and meaning. These markings indicate short vowels and help clarify how words should be read, especially in religious texts like the Quran. Learning to read with Tashkeel is beneficial for anyone looking to deepen their understanding of Arabic and its nuances.

Learning Resources

For those interested in learning Arabic and exploring its grammar in depth, various resources are available. Websites such as Shaykhi provide valuable tools for learners, offering lessons on grammar, vocabulary, and even Quranic studies. Engaging with these resources can help you develop a solid foundation in Arabic, making your learning journey more enjoyable and effective.

Conclusion

Arabic grammar is more than just a set of rules; it is the key to understanding a language that holds great cultural and historical significance. Whether your interest lies in conversational Arabic or studying the Quran, a strong grasp of grammar will undoubtedly enhance your skills. Embrace the challenge of learning Arabic grammar, and consider exploring resources like Shaykhi to guide you on this rewarding journey

[quransurahverses]

2:136

قُولُوٓا۟ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍۢ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ ١٣٦

Say, ˹O believers,˺ “We believe in Allah and what has been revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord. We make no distinction between any of them. And to Allah we all submit.”

— Dr. Mustafa Khattab, The Clear Quran

Qooloo amanna billahiwama onzila ilayna wama onzila ilaibraheema wa-ismaAAeela wa-ishaqawayaAAqooba wal-asbati wama ootiya moosawaAAeesa wama ootiya annabiyyoona minrabbihim la nufarriqu bayna ahadin minhum wanahnulahu muslimoon

— Transliteration

Katakanlah (wahai orang-orang yang beriman): "Kami beriman kepada Allah, dan kepada apa yang diturunkan kepada kami (Al-Quran), dan kepada apa yang diturunkan kepada Nabi Ibrahim dan Nabi Ismail dan Nabi Ishak dan Nabi Yaakub serta anak-anaknya, dan juga kepada apa yang diberikan kepada Nabi Musa (Taurat) dan Nabi Isa (Injil), dan kepada apa yang diberikan kepada Nabi-nabi dari Tuhan mereka; kami tidak membeza-bezakan antara seseorang dari mereka (sebagaimana yang kamu - Yahudi dan Nasrani - membeza-bezakannya); dan kami semua adalah Islam (berserah diri, tunduk taat) kepada Allah semata-mata".

— Abdullah Muhammad Basmeih

2:137

فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍۢ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ١٣٧

So if they believe in what you believe, then they will indeed be ˹rightly˺ guided. But if they turn away, they are simply opposed ˹to the truth˺. But Allah will spare you their evil. For He is the All-Hearing, All-Knowing.

— Dr. Mustafa Khattab, The Clear Quran

Fa-in amanoo bimithli ma amantumbihi faqadi ihtadaw wa-in tawallaw fa-innama hum fee shiqaqinfasayakfeekahumu Allahu wahuwa assameeAAualAAaleem

— Transliteration

Maka kalau mereka beriman sebagaimana kamu beriman (dengan Kitab-kitab Allah dan Rasul-rasulnya), maka sesungguhnya mereka telah beroleh petunjuk; dan jika mereka berpaling (serta tidak mahu beriman dengan sebenar-benar iman) maka sesungguhnya mereka akan tinggal berkekalan dalam perbalahan dan permusuhan (dengan kamu); oleh itu (janganlah engkau khuatir wahai Muhammad) kerana Allah akan memeliharamu (dan umatmu) dari kejahatan mereka; dan Dia lah jua Yang Maha Mendengar, lagi Maha Mengetahui.

— Abdullah Muhammad Basmeih

2:138

صِبْغَةَ ٱللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ صِبْغَةًۭ ۖ وَنَحْنُ لَهُۥ عَـٰبِدُونَ ١٣٨

This is the ˹natural˺ Way of Allah. And who is better than Allah in ordaining a way? And we worship ˹none but˺ Him.

— Dr. Mustafa Khattab, The Clear Quran

Sibghata Allahi waman ahsanumina Allahi sibghatan wanahnu lahu AAabidoon

— Transliteration

(Katakanlah wahai orang-orang yang beriman: "Ugama Islam, yang kami telah sebati dengannya ialah): celupan Allah yang mencorakkan seluruh kehidupan kami dengan corak Islam); dan siapakah yang lebih baik celupannya daripada Allah? (Kami tetap percayakan Allah) dan kepadaNyalah kami beribadat".

— Abdullah Muhammad Basmeih

2:139

قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَـٰلُنَا وَلَكُمْ أَعْمَـٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ ١٣٩

Say, “Would you dispute with us about Allah, while He is our Lord and your Lord? We are accountable for our deeds and you for yours. And we are devoted to Him ˹alone˺.

— Dr. Mustafa Khattab, The Clear Quran

Qul atuhajjoonana fee Allahiwahuwa rabbuna warabbukum walana aAAmalunawalakum aAAmalukum wanahnu lahu mukhlisoon

— Transliteration

Katakanlah (wahai Muhammad): "Patutkah kamu (hai kaum Yahudi dan Nasrani) membuat bantahan terhadap kami mengenai pilihan Allah dan pengurniaanNya ? Padahal Dia lah Tuhan kami dan Tuhan kamu. Bagi kami (faedah) amal kami dan bagi kamu pula (faedah) amal kamu (kalau diikhlaskan), dan kami adalah (mengerjakan amal dengan) ikhlas kepadaNya;

— Abdullah Muhammad Basmeih

2:140

أَمْ تَقُولُونَ إِنَّ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطَ كَانُوا۟ هُودًا أَوْ نَصَـٰرَىٰ ۗ قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ ٱللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَـٰدَةً عِندَهُۥ مِنَ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ ١٤٠

Do you claim that Abraham, Ishmael, Isaac, Jacob, and his descendants were all Jews or Christians?” Say, “Who is more knowledgeable: you or Allah?” Who does more wrong than those who hide the testimony they received from Allah? And Allah is never unaware of what you do.

— Dr. Mustafa Khattab, The Clear Quran

Am taqooloona inna ibraheema wa-ismaAAeelawa-ishaqa wayaAAqooba wal-asbata kanoohoodan aw nasara qul aantum aAAlamu ami Allahuwaman athlamu mimman katama shahadatanAAindahu mina Allahi wama Allahu bighafilinAAamma taAAmaloon

— Transliteration

"Atau patutkah kamu mengatakan, bahawa Nabi Ibrahim, dan Nabi Ismail, dan Nabi Ishak, dan Nabi Yaakub beserta anak-anaknya, mereka semua adalah orang-orang Yahudi atau Nasrani, (padahal ugama mereka telahpun ada sebelum adanya ugama Yahudi atau ugama Kristian itu)?" Katakanlah (wahai Muhammad): "Adakah kamu yang lebih mengetahui atau Allah? Dan siapakah yang lebih zalim daripada orang yang menyembunyikan keterangan (saksi dan bukti) yang telah diberikan Allah kepadanya?" Dan (ingatlah), Allah tidak sekali-kali lalai akan apa yang telah kamu lakukan.

— Abdullah Muhammad Basmeih

2:141

تِلْكَ أُمَّةٌۭ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ ١٤١

That was a community that had already gone before. For them is what they earned and for you is what you have earned. And you will not be accountable for what they have done.

— Dr. Mustafa Khattab, The Clear Quran

Tilka ommatun qad khalat laha makasabat walakum ma kasabtum wala tus-aloona AAammakanoo yaAAmaloon

— Transliteration

Mereka itu adalah satu umat yang telah lalu sejarahnya; bagi mereka (balasan) apa yang telah mereka usahakan, dan bagi kamu pula (balasan) apa yang kamu usahakan; dan kamu tidak akan ditanya (atau dipertanggungjawabkan) tentang apa yang mereka telah lakukan.

— Abdullah Muhammad Basmeih

2:142

۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ١٤٢

The foolish among the people will ask, “Why did they turn away from the direction of prayer they used to face?”[1] Say, ˹O Prophet,˺ “The east and west belong ˹only˺ to Allah. He guides whoever He wills to the Straight Path.”

— Dr. Mustafa Khattab, The Clear Quran

[1] For about sixteen months after daily prayers became obligatory, Muslims used to face towards Jerusalem before the order came to face a new qiblah (direction of prayer)—the Sacred Mosque in Mecca.

Sayaqoolu assufahao mina annasima wallahum AAan qiblatihimu allatee kanooAAalayha qul lillahi almashriqu walmaghribuyahdee man yashao ila siratinmustaqeem

— Transliteration

Orang-orang bodoh (yang kurang akal pertimbangannya) akan berkata: "Apa sebabnya yang menjadikan orang-orang Islam berpaling dari kiblat yang mereka mengadapnya selama ini?" Katakanlah (wahai Muhammad): "Timur dan barat adalah kepunyaan Allah - (maka ke pihak mana sahaja kita diarahkan Allah mengadapnya, wajiblah kita mematuhiNya); Allah yang memberikan petunjuk hidayahNya kepada sesiapa yang dikehendakiNya ke jalan yang lurus".

— Abdullah Muhammad Basmeih

2:143

وَكَذَٰلِكَ جَعَلْنَـٰكُمْ أُمَّةًۭ وَسَطًۭا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًۭا ۗ وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَل��بُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ ۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَـٰنَكُمْ ۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌۭ رَّحِيمٌۭ ١٤٣

And so We have made you ˹believers˺ an upright[1] community so that you may be witnesses over humanity and that the Messenger may be a witness over you. We assigned your former direction of prayer only to distinguish those who would remain faithful to the Messenger from those who would lose faith. It was certainly a difficult test except for those ˹rightly˺ guided by Allah. And Allah would never discount your ˹previous acts of˺ faith. Surely Allah is Ever Gracious and Most Merciful to humanity.

— Dr. Mustafa Khattab, The Clear Quran

[1] i.e., moderate, balanced, and outstanding.

Wakathalika jaAAalnakumommatan wasatan litakoonoo shuhadaa AAala annasiwayakoona arrasoolu AAalaykum shaheedan wamajaAAalna alqiblata allatee kunta AAalayha illalinaAAlama man yattabiAAu arrasoola mimman yanqalibu AAalaAAaqibayhi wa-in kanat lakabeeratan illa AAalaallatheena hada Allahu wama kanaAllahu liyudeeAAa eemanakum inna Allahabinnasi laraoofun raheem

— Transliteration

Dan demikianlah (sebagaimana Kami telah memimpin kamu ke jalan yang lurus), Kami jadikan kamu (wahai umat Muhammad) satu umat yang pilihan lagi adil, supaya kamu layak menjadi orang yang memberi keterangan kepada umat manusia (tentang yang benar dan yang salah) dan Rasulullah (Muhammad) pula akan menjadi orang yang menerangkan kebenaran perbuatan kamu. (Sebenarnya kiblat kamu ialah Kaabah) dan tiadalah Kami jadikan kiblat yang engkau mengadapnya dahulu itu (wahai Muhammad), melainkan untuk menjadi ujian bagi melahirkan pengetahuan Kami tentang siapakah yang benar-benar mengikut Rasul serta membenarkannya dan siapa pula yang berpaling tadah (berbalik kepada kekufurannya) dan sesungguhnya (soal peralihan arah kiblat) itu adalah amat berat (untuk diterima) kecuali kepada orang-orang yang telah diberikan Allah petunjuk hidayah dan Allah tidak akan menghilangkan (bukti) iman kamu. Sesungguhnya Allah Amat melimpah belas kasihan dan rahmatNya kepada orang-orang (yang beriman).

— Abdullah Muhammad Basmeih

2:144

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِى ٱلسَّمَآءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةًۭ تَرْضَىٰهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ ۗ وَإِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا يَعْمَلُونَ ١٤٤

Indeed, We see you ˹O Prophet˺ turning your face towards heaven. Now We will make you turn towards a direction ˹of prayer˺ that will please you. So turn your face towards the Sacred Mosque ˹in Mecca˺—wherever you are, turn your faces towards it. Those who were given the Scripture certainly know this to be the truth from their Lord. And Allah is never unaware of what they do.

— Dr. Mustafa Khattab, The Clear Quran

Qad nara taqalluba wajhika fee assama-ifalanuwalliyannaka qiblatan tardaha fawalli wajhakashatra almasjidi alharami wahaythu makuntum fawalloo wujoohakum shatrahu wa-inna allatheenaootoo alkitaba layaAAlamoona annahu alhaqqu minrabbihim wama Allahu bighafilin AAammayaAAmaloon

— Transliteration

Kerap kali Kami melihat engkau (wahai Muhammad), berulang-ulang menengadah ke langit, maka Kami benarkan engkau berpaling mengadap kiblat yang engkau sukai. Oleh itu palingkanlah mukamu ke arah masjid Al-Haraam (tempat letaknya Kaabah); dan di mana sahaja kamu berada maka hadapkanlah muka kamu ke arahnya. Dan sesungguhnya orang-orang (Yahudi dan Nasrani) yang telah diberikan Kitab, mereka mengetahui bahawa perkara (berkiblat ke Kaabah) itu adalah perintah yang benar dari Tuhan mereka; dan Allah tidak sekali-kali lalai akan apa yang mereka lakukan.

— Abdullah Muhammad Basmeih

2:145

وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ بِكُلِّ ءَايَةٍۢ مَّا تَبِعُوا۟ قِبْلَتَكَ ۚ وَمَآ أَنتَ بِتَابِعٍۢ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم بِتَابِعٍۢ قِبْلَةَ بَعْضٍۢ ۚ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم مِّنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ ۙ إِنَّكَ إِذًۭا لَّمِنَ ٱلظَّـٰلِمِينَ ١٤٥

Even if you were to bring every proof to the People of the Book, they would not accept your direction ˹of prayer˺, nor would you accept theirs; nor would any of them accept the direction ˹of prayer˺ of another. And if you were to follow their desires after ˹all˺ the knowledge that has come to you, then you would certainly be one of the wrongdoers.

— Dr. Mustafa Khattab, The Clear Quran

Wala-in atayta allatheena ootooalkitaba bikulli ayatin ma tabiAAooqiblataka wama anta bitabiAAin qiblatahum wamabaAAduhum bitabiAAin qiblata baAAdinwala-ini ittabaAAta ahwaahum min baAAdi ma jaakamina alAAilmi innaka ithan lamina aththalimeen

— Transliteration

Dan demi sesungguhnya! Jika engkau bawakan kepada orang-orang (Yahudi dan Nasrani) yang telah diberikan Kitab, akan segala keterangan (yang menunjukkan kebenaran perintah berkiblat ke Kaabah itu), mereka tidak akan menurut kiblatmu, dan engkau pula tidak sekali-kali akan menurut kiblat mereka; dan sebahagian dari mereka juga tidak akan menurut kiblat sebahagian yang lain. Demi sesungguhnya! Kalau engkau menurut kehendak hawa nafsu mereka setelah datang kepadamu pengetahuan (yang telah diwahyukan kepadamu), sesungguhnya engkau, jika demikian, adalah dari golongan orang-orang yang zalim.

— Abdullah Muhammad Basmeih

2:146

ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ ۖ وَإِنَّ فَرِيقًۭا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ ١٤٦

Those We have given the Scripture recognize this ˹Prophet˺ as they recognize their own children. Yet a group of them hides the truth knowingly.

— Dr. Mustafa Khattab, The Clear Quran

Allatheena ataynahumualkitaba yaAArifoonahu kama yaAArifoona abnaahumwa-inna fareeqan minhum layaktumoona alhaqqa wahumyaAAlamoon

— Transliteration

Orang-orang (Yahudi dan Nasrani) yang Kami berikan Kitab itu mengetahui serta mengenalinya (Nabi Muhammad dan kebenarannya) sebagaimana mereka mengenal anak-anak mereka sendiri. Dan sesungguhnya sebahagian dari mereka berusaha menyembunyikan kebenaran itu, sedang mereka mengetahui (salahnya perbuatan yang demikian).

— Abdullah Muhammad Basmeih

2:147

ٱلْحَقُّ مِن رَّبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ ١٤٧

˹This is˺ the truth from your Lord, so do not ever be one of those who doubt.

— Dr. Mustafa Khattab, The Clear Quran

Alhaqqu min rabbika falatakoonanna mina almumtareen

— Transliteration

Kebenaran (yang datangnya kepadamu dan disembunyikan oleh kaum Yahudi dan Nasrani) itu (wahai Muhammad), adalah datangnya dari Tuhanmu; oleh itu jangan sekali-kali engkau termasuk dalam golongan orang-orang yang ragu-ragu.

— Abdullah Muhammad Basmeih

[jyotishyaa]

The Wide Range of Astrological Specializations

The Wide Range of Astrological Specializations

Free chat platforms bring together astrologers with diverse areas of expertise. Here are some of the most prominent astrological specializations you can explore through chat services:

1. Vedic Astrology

Vedic astrology, also known as Jyotish, is an ancient Indian system of astrology that incorporates the positions of celestial bodies at the time of birth to make predictions and provide guidance. Vedic astrologers can offer insights into various aspects of life, including career, relationships, health, and spirituality.

2. Lal Kitab

Lal Kitab is a unique and highly regarded branch of astrology that originated in the Punjab region of India. It offers remedies and solutions based on the principles outlined in the Lal Kitab scriptures. Lal Kitab astrologers can provide remedies to overcome obstacles and improve various aspects of life.

3. Tarot Reading

Tarot reading is a divination practice that uses a deck of cards to gain insights into the past, present, and future. Tarot readers can help you explore your inner self, uncover hidden influences, and offer guidance on relationships, career choices, and personal growth.

4. Numerology

Numerology is the study of numbers and their influence on human life. Numerologists can analyze your birth date and name to uncover valuable insights about your personality, strengths, weaknesses, and life path. They can also guide you in making important life decisions and finding compatibility in relationships.

5. Palmistry

Palmistry, also known as palm reading, is the practice of interpreting the lines and markings on a person's palm to gain insights into their character, personality traits, and future. Palmists can provide guidance on various aspects of life, including career, relationships, and health.

6. Vastu

Vastu Shastra is an ancient Indian architectural science that focuses on creating harmonious and balanced living spaces. Vastu consultants can offer guidance on the design, layout, and energy flow of your home or workplace to promote well-being, prosperity, and success.

Hey Astrology Lovers! 🌟

We're thrilled to connect with each and every one of you. Whether you have burning questions about your birth chart, want to share your astrology journey, or simply want to chat about the cosmic vibes, we're here for it all!

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[bookswagononline]

WHERE DO PEOPLE BUY BOOKS ONLINE IN INDIA

In the age of advancing technology, when almost all the fields have become digital, books too have become available online. All you need to do is click on your pick, and it will reach your doorstep in the next few days without having you step out. Technology has provided us with many online bookstores in India for instance, amazon India which is a global giant that contains an extensive collection of books and offers home delivery and customer reviews. One of the other examples is Flipkart which features discounts, frequent discounts, and delivery services. There are several other apps and websites such as Book Depository, infibeam, crossword, sapnaonline, Kitab Khana, juggernaut, and Kitaabwala but the one that stands out on the list with its unique features is Bookswagon. In the ever-expanding world of online bookstores, bookwagon is the best online bookstore in India readers as it is the perfect stop for all the book maniacs discovering different genres. Here are the features that make a lasting mark on its customers.

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[loverandservantoftheahlulbayt]

🍂🍁🍂 Why Is Imam al-Mahdi (ajtf) Not Appearing?

Amidst the growing injustice and oppression in the world, many people wonder why Imam Mahdi hasn’t yet reappeared. Is it because his followers (the Shia) are unprepared – as is usually believed – or is something else causing a hindrance? One thing is sure – he will eventually appear. The real question is: When will he come out of occultation? And what is hindering his appearance?

To unravel this mystery, we seek guidance from one of Imam Mahdi’s Tawqee (letters) and try to understand his occultation (Ghayba) and reappearance through his own words.

Imam’s Letter to Ali Ibn Muhammad al-Samari

Before his passing, the Imam sent a letter to his 4th deputy, Ali ibn Muhammad al-Samari, which Sheikh Tusi – who lived in the early years of Imam’s Occultation – recorded in his book Al-Ghayba. Its content helps one understand the Occultation as well as the awaited appearance of the Imam:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

يَا عَلِىَّ بْنَ مُحَمَّدٍ السَّمرىّ، اَعْظَمَ اللهُ اَجْرَ اِخْوَانِكَ فِيْكَ فَاِنَّكَ مَيِّتٌ مَا بَيْنَكَ وَ بَيْنَ سِتَّةِ اَيَّامٍ، فَاجْمَعْ اَمْرَكَ وَلاَ تُوصِ اِلىٰ اَحَدٍ فَيَقُوْمَ مَقَامَكَ بَعْدَ وَفَاتِكَ فَقَدْ وَقَعَتِ الْغَيْبَةُ التَّامَّةُ فَلاَ ظُهُوْرَ اِلاَّ بَعْدَ اِذْنِ اللهِ تَعَالىٰ ذِكْرُهُ وَ ذَالِكَ بَعْدَ طُوْلِ الْاَمَدِ وَ قَسْوَةِ الْقُلُوْبِ وَامْتِلاَءِ الْاَرْضِ جَوْراً وَ سَيَأتِى شِيْعَتِىْ مَنْ يَدَّعِى الْمُشَاهَدَةَ اَلاَ فَمَنِ ادَّعىَ الْمُشَاهَدَةَ قَبْلَ خُرُوْجِ السُّفْيَانِىّ وَ الصَّيْحَةِ فَهُوَ كَذَّابٌ مُفْتَرٌ وَ لاَ حَوْلَ وَ لاَ قُوَّةَ اِلاَّ بِاللهِ الْعَلِىِّ الْعَظِيْمِ-

‘O Ali Ibn Muhammad Samari! May Allah increase the reward of your brothers concerning you (i.e. your demise)! Death will come to you within the next six days. So, you complete your work and do not nominate any person after you. The sequence of special deputies will come to an end, and the Major Occultation will commence with your demise.

Now, the reappearance will occur only with the permission of Allah, after a prolonged period and after the hearts of people are hardened. And such a period will emerge on my Shias when people will claim that they have seen me. Whoever makes such a claim before the advent of Sufyani and the heavenly voice is a liar, an impostor. There is no strength and power save that of Allah, the High, the Great.

[Kitab al-Ghayba, Ch. 46, Hadith 6]

The Major & Minor Occultation and Their Difference

The period of Occultation is split into two phases: Ghaybat al-Sughra and Ghaybat al-Kubra.

The minor occultation, or Ghaybat al-Sughra, began with the demise of Imam Askari and lasted nearly 70 years. During this time, the Imam had deputies managing his communications with the outer world. But, after the demise of the 4th deputy, the period of Ghaybat al-Sughra ended, and Ghaybat al-Kubra or the greater occultation began (it has been ongoing for nearly 1100 years).

The key difference between the two, apart from their timespan, is that of representatives. During Ghaybat al-Sughra, the Imam had deputies acting as the medium between him and the Shia. But in Ghaybat al-Kubra, there is no such system in place. No one can reach him!

Is the Imam Truly Absent?

Before understanding the reappearance of the Imam, we must first grasp the meaning of his seeming “disappearance”.

Many consider that the “Imam is in hiding” or is “isolated and disconnected from the entire world”. When in reality, the Imam isn’t secluded in any distant realm. He remains an integral part of our society and walks among us. We simply have no direct contact or way to approach him.

Even during Ghaybat al-Sughra, only the Imam’s deputies had direct access to him. He lived amongst the people, walked in markets, and engaged in daily life –to the extent that, according to the 2nd deputy, the Imam even performed Hajj – but the surrounding people were unable to identify him [Kamal ad-Din Vol. 2, Pg 441].

In the present era, the Imam has no official representatives, so no contact is possible. But, similar to Ghaybat al-Sughra, he lives among us as an active member of society. The sole difference is our inability to recognise the Imam and, consequently, our failure to access him.

Isn’t Ghayba Against The Responsibilities Of An Imam?

One might ask, “How could the Imam just leave his Shia? Doesn’t Ghayba contradict the responsibilities of an Imam?”

There are two answers to this.

Firstly, the Imam has not abandoned his Shia. We have various narrations, including from the Imam himself and numerous incidents from the life of our scholars, sharing how actively Imam is involved in the matters of his Shia.

Secondly, the Imam has not left his Shia without guidance in his seeming absence. In another letter that Imam sent to his 2nd deputy, he mentions:

وأما الحوادث الواقعة فارجعوا فيها إلى رواة حديثنا فإنهم حجتي عليكم وأنا حجة الله

Concerning the issues that occur, refer to the narrators of our tradition, as they are my proof against you, and I am the proof of Allah (over them).

[Al-Ehtijaj, Vol. 2, Pg. 283]

While this is also one of the traditions that legislate Taqlid, it also proves that the Imam has established a structured system of guidance for his followers during Ghaybat al-Kubra. Our Maraje, who study the Quran and Hadith in-depth to extract judgements, are part of this system and are responsible for guiding the community in Imam Mahdi’s seeming ‘absence’.

When Will This Ghayba End? (And Imam Will Appear)

Referring back to the second half of the Imam’s letter to Ali ibn Muhammad al-Samari, he mentions four qualities of his Ghayba, which also guide us on why the Imam has yet to appear – even though over 1100 years have passed.

1. Only Allah knows its duration (بَعْدَ اِذْنِ اللهِ تَعَالىٰ)

The Imam explicitly emphasised that his presence would remain concealed, and there would be no public display until Allah’s divine decree permits it. Thus, this Ghayba and the impending reappearance lie entirely on Allah’s will. Only He knows the wisdom behind concealing his representatives and when to allow his Hujjah to reappear.

2. It will be a long period (بَعْدَ طُوْلِ الْاَمَدِ)

As is apparent from the letter, the Imam’s use of the phrase ‘prolonged period’ instead of specifying the period is intentional. This deliberate choice is to save the Imam’s followers from disillusionment and prevent a decline in hope for his reappearance. Through this, he encourages patience and nurtures hope in the believer’s hearts.

3. After the hardening of hearts (وَ قَسْوَةِ الْقُلُوْبِ )

The heart, here, is not referred to in its physical sense. It does not refer to a rise in cholesterol or the blockage of arteries and veins. Instead, the heart refers to the soul – the core of a believer’s existence.

As the Quran mentions:

يوم لا ينفع مال ولا بنون إلا من أت الله بقلب سليم

On that day, your wealth and progeny won’t benefit you except those who come before Allah with a pure heart.

[Surah As-Shura Verse 88]

The pure heart refers to the purity of the soul. And while we are unaware of the details of this, we know that it must be soft and pure to function properly.

What hardens the heart?

So, what causes the ‘heart’ to harden? While the Imam has not shared details, the traditions of Ahlulbayt clarify that the hardening is a consequence of sinning.

A crucial question arises here: sins have often been prevalent throughout history, so what does the Imam truly mean?

One opinion is that the hardness of the heart could be a result of not just sinning but sinning in a certain way, i.e. sinning to the point that our sense of right or wrong begins to shatter.

Fortunately, Allah has created an internal moral compass that distinguishes between right and wrong. But society can sometimes corrupt that compass.

The Holy Quran states:

وَنَفْسٍ وَمَا سَوَّاهَا

by the soul and Him who fashioned it

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

and inspired it with [discernment between] its virtues and vices.

[Surah Shams, Verse 7-8]

Such corruption of the soul that corrupts the discernment between right and wrong was prevalent during the time of Jahiliyyah. The sense of morality was so twisted that forbidden actions were normalised.

For instance, during that period, even if a father found distress in practising infanticide against his newborn daughter, the societal norms deemed it a “moral obligation”, compelling him to act against his inbuilt moral compass. As such, the father practising female infanticide was considered a hero by society.

Similar to the days of Jahiliyya, it seems the Imam is warning that the moral compass will malfunction again, as is also evident by the narration by the Prophet (sallalahu alaihe wa’alihi).

أن النبي صلى الله عليه وآله قال: كيف بكم إذا فسد نساؤكم، وفسق شبانكم، ولم تأمروا بالمعروف ولم تنهوا عن المنكر، فقيل له: ويكون ذلك يا رسول الله؟ قال: نعم وشر من ذلك؟

كيف بكم إذا أمرتم بالمنكر، ونهيتم عن المعروف، قيل يا رسول الله ويكون ذلك؟

قال: نعم، وشر من ذلك كيف بكم إذا رأيتم المعروف منكرا والمنكر معروفا

The Prophet said [to his companions]: ‘How will you be when your women become corrupt, and your young men become disobedient, and you do not enjoin what is good or forbid what is evil?’ It was said to him: ‘Will that happen, O Messenger of Allah?’ He said: ‘Yes, and worse than that. How will you be when you enjoin what is evil and forbid what is good?’ It was asked: ‘O Messenger of Allah, will that happen?’ He said: ‘Yes, and worse than that. How will you be when you see what is good as evil and what is evil as good?'”

[Bihar al-Anwar Vol. 52, Pg. 181]

Today, immorality is indeed spread in the name of good, especially in the name of fundamental human rights. For example, the notion of defecting from preconceived gender roles is being constantly promoted in the name of freedom of choice. It’s not just being injected into society but being accepted and vindicated. And unfortunately, when someone wants to protect themselves & their families from such immorality, society is quick to label them as “backwards”.

Another example of this in contemporary times can be seen in countries claiming free speech. They are often seen silencing those who speak against injustice. Similarly, in the past, the powerful nations of the world would commit oppression in the name of domination to conquer and kill. Today, they do so to “promote good values and freedom”.

4. Filling of Earth with Injustice (وَامْتِلاَءِ الْاَرْضِ جَوْراً)

In his letter, the Imam mentions that the world will be filled with oppression and tyranny before his reappearance. So, what does ‘filling the world’ refer to here? Is there a threshold of injustice that the world has to reach before Imam reappears (i.e. is the reappearance being delayed due to insufficient levels of oppression)?

Historically, some scholars have held that tyranny has to reach a certain threshold for the Imam to appear and the Ghayba to end. So, for example, if 100% of the people have to die for the Ghayba to end and we are stuck at 99.5%, we must kill or allow the other 0.5% to die so that the conditions are fulfilled.

However, the majority differs from this view and believes that, if that were the case, then according to this logic, more people would need to die. This, of course, is against the teachings of Islam and the Ahlulbayt and is why the majority of scholars outright reject this view.

The prevailing scholarly understanding is that there will come a time of corrupted peace and distorted morality when people will advocate high levels of oppression and will grow satisfied with persecution against each other – as Allah will send the Imam Mahdi to establish justice, not as a consequence of fuelling oppression for the sake of the reappearance.

The Need For A Saviour

Alluding to this, a condition for the Imam’s reappearance lies in the genuine desire for a saviour.

It is imperative for people, despite religious and political division, to recognise that only a divinely guided leader can establish justice.

Imam al-Sadiq mentions this in one hadith:

This matter (Divine Justice) will not happen until every faction of society has an opportunity to rule; then the Qaim will rise.

[Al-Ghayba by Al-Nu’mani Vol. 1 Pg. 280]

According to this hadith, divine justice will not manifest until every faction of society has had an opportunity to lead. This ensures that upon the reappearance, no group can come out and claim they did not have a chance to rule and attempt to consolidate justice.

Every form of governmental system –communism, socialism, capitalism, autocracy, theocracy, and democracy – will attempt to form justice but will inevitably fail in their claims – only then will the world recognise its inherent incapability to establish fairness.

Has the world not reached that point yet? It does not seem so. Many in the world, particularly in the West, still believe that they can not just govern themselves but can spread goodness throughout the world. Any lagging is blamed on a particular group or a specific person.

However, this is far from reality. The reality is that human beings are weak and fallible and cannot establish full justice on earth. The last time we saw someone who implemented universal justice was Imam Ali. Like in his case, unless guided by Allah, it’s impossible to bring about universal fairness.

5. 313+50 (their readiness and characteristics)

When it comes to oppression, there may not be a specific threshold, but there is a well-defined margin for the number of supporters.

In numerous traditions, it has been explicitly stated that in the initial phase of the Imam’s reappearance, he will gather a precise number of supporters: 313. Other narrations mention that there will be 313 men plus 50 women, hence 363 initial supporters. This is when the Ghayba will end, and the identity of the Imam will become known.

In this stage, while anyone could meet him directly, the revolution of the Imam will not yet initiate. These initial supporters will be added to another meticulously chosen batch of 10,000 supporters, and only then will the Imam formally begin his revolution to establish peace and justice.

Aren’t the 313 + 50 Ready?

An important question that arises here is: aren’t the 313 plus 50 ready yet?

We are not sure.

Firstly, there’s more than one condition for the Imam to reappear. Maybe the companions are ready, but the previous condition, where people yearn for the Imam, hasn’t been met. It’s also possible that not all the initial supporters are ready, or maybe some haven’t been born yet.

However, what is certain is that the Imam doesn’t just want average believers who believe in Allah and pray. He wants loyal companions who surrender to the will of the Imam.

This is one of the crucial qualities of the 313 + 50 supporters and can be understood through an incident during the life of Imam Jafar Sadiq (alaihis salaam):

Sahl, a companion from Khurasan, came to Imam Sadiq and informed him of 100,000 loyal companions eager to support him. He questioned why the Imam wouldn’t rise with these companions to revolt against the oppressive regime.

The Imam, in response, asked his servant to light the clay oven in his house and, when it was ready, asked Sahl to sit inside. Upon hearing this, Sahl became concerned and immediately began apologising for any mistake he had made.

Meanwhile, another companion by the name of Harun al-Makki walked in – completely unaware of the discussion taking place. The Imam gave him the same order of sitting inside the clay oven and to Sahl’s surprise, Harun took off his slippers and sat inside the burning oven with bare feet, not expressing a bit of discomfort.

The Imam then turned to Sahl and asked him how many of those 100,000 men had a similar level of obedience to the Imam, to which he replied, “Not even a single person”.

Thus the Imams, including Imam Mahdi, can only rise against injustice when they have supporters who are incredibly loyal and obedient to them. The only Imam who was able to gather such companions was Imam Hussain, whose companions sacrificed their lives knowingly on the plains of Karbala.

What to do in his absence?

The Imam patiently waits for humanity to genuinely yearn for his arrival and to earnestly seek him. In these trying times, as followers of the Ahlulbayt (as), we must recognize that the ultimate saviour and establisher of justice is only Imam al-Mahdi by the way of Allah (subhanahu wa ta’ala). With this understanding, we should beseech Allah to hasten his reappearance and include us all among his loyal and obedient companions.

~ BY SAYED AHMED QAZWINI AND ALIZEH ZAIDITHAQLAIN GUIDES

.

[astroscience]

Unveiling the Power of Lal Kitab Kundli: Your Gateway to Astrological Precision

Introduction: In the vast cosmos of astrology, Lal Kitab Kundli stands out as a powerful tool, offering profound insights into the intricacies of one’s life. For those seeking a deeper understanding of their destiny and the cosmic forces shaping their journey, a Lal Kitab Kundli can be the guiding light. In this blog, we delve into the fascinating world of Lal Kitab Kundli, exploring its significance, benefits, and ease of obtaining a free, comprehensive analysis online.

Understanding Lal Kitab Kundli: A Lal Kitab Kundli is a personalized astrological chart based on the principles of Lal Kitab, a renowned system of astrology with roots deeply embedded in ancient Indian wisdom. This unique branch of astrology is celebrated for its simplicity, accuracy, and ability to provide actionable insights into various aspects of life.

**Unlocking the Secrets with Lal Kitab Kundli:**

1. **Accurate Predictions:** The precision of Lal Kitab Kundli in predicting life events is truly remarkable. Whether it’s career, relationships, or health, this astrological tool is designed to offer insights that are both specific and accurate. Imagine having a roadmap to your future, highlighting potential challenges and opportunities — that’s the power of Lal Kitab Kundli.

2. **Free Lal Kitab Kundli Online:** The digital era has revolutionized astrology, making it accessible to everyone. Now, obtaining your Lal Kitab Kundli is just a click away. Numerous online platforms offer free Lal Kitab Kundli services, allowing you to unravel the mysteries of your life without any financial commitment. It’s an opportunity to gain valuable insights at your convenience.

*a. Convenience at Your Fingertips:* The user-friendly interfaces of these online platforms make the process of generating your Lal Kitab Kundli a breeze. Simply enter your birth details, and within moments, you’ll have a comprehensive analysis ready to guide you on your life’s journey.

*b. Language No Barrier:* Many of these platforms offer Lal Kitab Kundli services in multiple languages, including Hindi. This ensures that individuals from diverse linguistic backgrounds can benefit from the wisdom encapsulated in Lal Kitab.

**Lal Kitab Kundli Matching:**

1. **Harmony in Relationships:** For those embarking on the journey of marriage, Lal Kitab Kundli matching is an invaluable tool. It goes beyond the conventional matching parameters, providing insights into the compatibility of individuals at a deeper level. Achieving marital bliss is not just about shared interests — it’s about aligning cosmic energies.

2. **A Foundation for a Lifetime:** Lal Kitab Kundli matching is not just a prelude to marriage; it’s a foundation for a lifetime of togetherness. By understanding the dynamics between partners, potential challenges can be addressed, and the journey of life can be traversed with greater harmony.

**Why Lal Kitab Kundli Matters:**

1. **Holistic Life Guidance:** Lal Kitab Kundli is not limited to predicting specific events; it provides holistic life guidance. By understanding the planetary positions at the time of your birth, you gain insights into your strengths, weaknesses, and the purpose of your existence. It’s a compass guiding you towards a more fulfilling life.

2. **Empowerment through Awareness:** Armed with the knowledge from your Lal Kitab Kundli, you are empowered to make informed decisions. Whether it’s choosing the right career path, navigating relationships, or addressing health concerns, the awareness bestowed by Lal Kitab Kundli enables you to navigate life’s complexities with confidence.

**Conclusion:**

In the tapestry of astrology, Lal Kitab Kundli emerges as a vibrant thread, weaving together the cosmic influences that shape our destinies. The journey of self-discovery begins with a simple step — generating your Lal Kitab Kundli. With the convenience of online platforms offering free services, there’s no reason to miss out on the transformative insights waiting to be unveiled.

Embrace the power of Lal Kitab Kundli — your celestial guide to a life of purpose, harmony, and fulfillment. Start your journey today, and let the cosmic revelations illuminate the path ahead.

[acharyaganesh123]

Unlocking Destiny: Lal Kitab Varshphal Chart

The pursuit of understanding one's destiny and the future has been a timeless human endeavor. For centuries, different cultures and civilizations have turned to various forms of divination, astrology, and fortune-telling to gain insight into what lies ahead. Among these mystical arts, Lal Kitab Varshphal Chart stands as a unique and fascinating branch of astrology, offering a distinct perspective on predicting one's future.

Lal Kitab - The Red Book of Astrology

Lal Kitab, often referred to as the "Red Book" due to the distinct crimson cover of its original manuscripts, is a lesser-known but highly respected system of astrology. This system originated in India and has garnered a dedicated following, particularly in North India. Lal Kitab astrology differs from traditional Vedic astrology in its methods and approach.

One of the most intriguing aspects of Lal Kitab is the Varshphal Chart, a yearly astrological forecast that provides valuable insights into an individual's life, destiny, and prospects for the upcoming year. Unlike traditional Western astrology, where the solar return chart is used for yearly predictions, Lal Kitab Varshphal relies on the position of the Sun and its conjunction with other planets at the time of your birthday.

The Basics of Lal Kitab Varshphal Chart

To create a Lal Kitab Varshphal Chart, astrologers consider the following factors:

The Solar Return: The Varshphal is calculated based on the date of your birthday each year. It's akin to celebrating a personal New Year.

Transits and Aspects: Just as in other forms of astrology, Lal Kitab Varshphal takes into account the movements and positions of celestial bodies, analyzing their effects on your life during the upcoming year.

Dasha and Planetary Combinations: Lal Kitab also considers the specific planetary combinations in your natal chart and how they interact with the planets' positions during the year.

House Analysis: The Varshphal Chart divides your life into different houses, each representing specific aspects of your life, such as health, career, relationships, and more. The placement of planets in these houses provides insights into your experiences in those areas.

Interpreting the Lal Kitab Varshphal Chart

Once the Varshphal Chart is created, astrologers interpret it to make predictions and offer guidance for the year ahead. They look at the planetary positions, aspects, and house placements to understand various aspects of your life, such as health, career, finances, relationships, and personal development.

For instance, a prominent planet in a specific house might suggest a year of significant change or focus on that aspect of your life. Conversely, challenging aspects could indicate potential obstacles or difficulties in those areas.

Using Lal Kitab Varshphal Chart Wisely

While Lal Kitab Varshphal Chart can provide valuable insights, it's essential to approach it with a balanced perspective. Astrology, including Lal Kitab, offers guidance and potential trends, but it doesn't dictate an unalterable destiny. It's a tool to help you make informed decisions and navigate the opportunities and challenges that the year may bring.

In conclusion,

 the Lal Kitab Varshphal Chart is a captivating and unique aspect of astrology that offers a different lens through which to view the future. Whether you're a devoted follower of Lal Kitab or simply curious about what the stars have in store for you in the coming year, this system can provide a fresh and intriguing perspective on unlocking your destiny. Just remember that your life is in your hands, and astrology, including the Lal Kitab Varshphal Chart, is merely a guiding light on your journey.

[yjhariani]

I also feel like a lot or probably most Muslims in Indonesia only learn about Islam and not other religions. I've seen a lot of Muslims (mostly elderly) hating other religions simply just because they're not Islam without knowing further about the other religion.

I don't know about you, but I have not seen any of my non-Muslim friends and family members speaking a single word about Palestine (surprising, I know). I think it's because we've mostly been taught about Palestine as a Muslim country and that what's going on is a religious conflict so they feel like they don't have a voice in this matter or that they aren't allowed to have a voice in this matter because it's not their religion. So, unfortunately, a lot of them are not caught up with what's going on.

There's this gap that we should fill in better. We should also educate ourselves and each other better about our religion's relationship with other religions as OP said about ahli kitab.

Antisemitism and Islamophobia are very similar (if not the same), actually

So I was scrolling down the #palestine tag for any updates and important information, and I came across this:

And I think we need to sit down and talk about this.

I am a Muslim. I live in Indonesia, a country that is predominantly Muslim and a lot of Muslims here also support the Palestinian cause. Hell, even our government supports it by not only allowing Palestinian goods enter the country without fee, but also taking in Palestinian refugees and even acknowledging the status of Palestine as a state while not having any political ties with Israel. The topic of the Palestinian tragedy has been spoon-fed to us at schools, sermons, media, etc., so your average Indonesian would at the very least be aware of the conflict.

However, there is a glaring problem. One that I keep seeing way too often for my liking.

A lot of them are antisemitic as hell. The sermons I would hear sometimes demonize Jewish people. Antisemitic statements are openly said out loud on social media. Some are even Nazi supporters who would literally go to anime cons and COSPLAY as members of the Nazi party. This is not just an Indonesian Muslim problem, no, but this is a glaring issue within the global Islamic community as a whole. Today, this sense of antisemitism is usually rooted in general hatred towards the Israeli government and its actions against the people of Palestine, but antisemitism amongst Muslims are also rooted in certain interpretations of verses from the Qur'an and Hadith mentioning Jewish people and Judaism (particularly the Bani Israil), but in a way that is more ridiculing instead of life-threatening when compared to how antisemitism looks like in the Western world.

As someone who prefers to become a "bridge" between two sides in most cases, I find this situation to be concerning, to say the least. While, yes, it is important for us Muslims to support Palestine and fight against injustice, we must not forget that not every Jewish people support the Israeli government. A lot of them are even anti-Zionists who actively condemn Israel and even disagree with the existence of Israel as a state as it goes against their teachings. A lot of them are also Holocaust survivors or their descendants, so it is harmful to think for one second that Hitler's actions and policies were justified. It's just like saying that Netanyahu is right for his decision to destroy Palestine and commit war crime after war crime towards the Palestinians.

As Muslims, we also need to remember that Jewish people (the Yahudi) are considered ahli kitab, i.e. People Of The Book along with Christians (the Nasrani). The Islam I have come to know and love has no mentions of Allah allowing us to persecute them or anyone collectively for the actions of a few. While, yes, there are disagreements with our respective teachings I do not see that as an excuse to even use antisemitic slurs against Jewish people during a pro-Palestine rally, let alone support a man who was known for his acts of cruelty toward the Jewish community in WW2. They are still our siblings/cousins in faith, after all. Unless they have done active harm like stealing homes from civilians or celebrating the destruction of Palestine or supporting the Israeli government and the IOF or are members of the IOF, no Jewish people (and Christians, for that matter) must be harmed in our fight against Zionism.

Contemporary antisemitism is similar to (if not straight up being the exact same thing as) contemporary Islamophobia, if you think about it; due to the actions of a select few that has caused severe harm towards innocent people, an entire community has been a target of hate. Even when you have tried to call out the ones supporting such cruelties, you are still getting bombarded by hate speech. It's doubly worse if you're also simultaneously part of a marginalized group like BIPOC, LGBTQ+, etc. as you also get attacked on multiple sides. This is where we all need to self-reflect, practice empathy, and unlearn all of the antisemitism and unjustified hatred that we were exposed to.

So, do call out Zionism and Nazism when you see it. Call out the US government for funding this atrocity and others before it that had ALSO triggered the rise of Islamophobia. Call your reps. Go to the streets. Punch a fascist if you feel so inclined. Support your local businesses instead of pro-Israel companies.

But not at the cost of our Jewish siblings. Not at the cost of innocent Jewish people who may also be your allies. If you do that, you are no different from a MAGA cap-wearing Islamophobe.

That is all for now, may your watermelons taste fresh and sweet.

🍉

Salam Semangka, Penco

[xatskee]

#QuoteOfTheDay (20230719):

“Kebahagiaan itu sebenarnya cuma kebiasaan melihat sisi terang dari segalanya. Mari awali tahun baru dengan pikiran positif.”

Tahun baru 1445H telah hadir menyapa. Tentunya kita berharap kesuksesan, keberkahan dan kebahagiaan senantiasa memayungi kita di tahun ini. Walau kita juga tahu, bahwa ujian dan cobaan pasti dihadirkan Allah kepada hamba pilihan yang akan diangkat derajatnya. Karenanya, berpikir positif-lah selalu. Mari kita awali tahun ini dengan doa Sayyid Utsman (mufti Indonesia, 1899-1914) dalam kitab Maslakul Akhyar:

“Tuhanku, Engkau yang Abadi, Qadim, dan Awal. Atas karunia-Mu yang besar dan kemurahan-Mu yang mulia, Engkau menjadi pintu harapan. Tahun baru telah tiba. Aku berlindung kepada-Mu dari bujukan iblis dan para walinya di tahun ini. Aku pun mengharap pertolongan-Mu dalam mengatasi nafsu yang kerap mendorongku berlaku jahat. Kepada-Mu, aku memohon bimbingan agar aktivitas keseharian mendekatkanku pada rahmat-Mu. Wahai Tuhan Pemilik Kebesaran dan Kemuliaan.”

#Happiness #simply #habit #looking #brighter #side #of #everything #start #IslamicNewYear1445H #positive #thought #pray

Telegram Channel https://t.me/x_QoTD

[activetranslationdubai]

What are the problems of translation from Arabic into English?

One of the main problems of legal translation from Arabic into English is the difference in the two languages' grammar structures. Arabic is a Semitic language that follows a verb-subject-object word order, while English is an Indo-European language that follows a subject-verb-object word order. This can often lead to confusion for the translator and can cause ambiguities in the translated text. Additionally, many Arabic words have no direct English equivalent, so the translator must often choose an appropriate word or phrase that accurately conveys the original meaning.

The problems of translation from Arabic into English include cultural differences, differences in grammar and syntax, and differences in vocabulary.

One of the main problems translators face when translating from Arabic into English is the cultural difference between the two languages. This can cause misunderstandings due to cultural references that are not easily translatable. There are also differences in grammar and syntax, as well as in vocabulary, which can make translating between the two languages difficult.

One of the biggest challenges in translating from Arabic into English is accurately capturing the cultural nuances of the original text.

One of the most challenging aspects of translating from Arabic into English is capturing the cultural nuances of the original text. This is particularly difficult because there are often subtle cultural references that may not be immediately apparent to someone unfamiliar with Arabic culture. For example, a certified translator Dubai must know how Arabic and English speakers use language to communicate politeness. In Arabic, it is common to use exaggerated language and indirect phrases to be polite. For example, a speaker might say "I hope you are well" instead of "How are you?" In English, on the other hand, speakers are typically more direct and less polite. A translator must be aware of these cultural differences to accurately capture the original text's meaning.

Arabic has a complex grammar system that can be difficult to translate into English.

Arabic is a difficult language to learn because of its complex grammar system. In English, we use word order to indicate who did what to whom, but in Arabic, this is conveyed through prefixes and suffixes attached to the words. For example, the word "I" in Arabic is "Ana", and the word "you" is "anta". To say "I am writing a letter" in Arabic, you would say "ana kitab-tu writing", because the "I" prefix is attached to the word "kitab" meaning "letter". In order to translate complex Arabic sentences into English, it is often necessary to use multiple words to convey the same meaning.

The vocabulary of Arabic is also quite different from English, which can make translation difficult.

Arabic is a language that is quite different from English, which can make translation difficult. The vocabulary of Arabic is quite extensive, and many words have no direct English equivalent. This can make it difficult to accurately translate Arabic texts into English. Additionally, the grammar of Arabic is considerably more complex than English, which can also make translation difficult.

In many cases, finding an exact English equivalent for an Arabic word or phrase is impossible.

It is often impossible to find an exact English equivalent for an Arabic word or phrase. This can be frustrating for English speakers learning Arabic, as they often have to learn new words and expressions to be able to communicate effectively. However, it is also one of the things that makes Arabic so interesting and unique. Many Arabic words and expressions simply don't have an English equivalent, which can make learning and speaking the language a fun and rewarding experience.

The process of translation from Arabic into English can be time-consuming and difficult.

The process of legal translation services from Arabic into English can be time-consuming and difficult. This is especially true when the text being translated is religious. Some many nuances and subtleties need to be considered when translating from one language to another, and it can often be challenging to capture the exact meaning of the original text. In addition, translations of religious texts often need to be adapted to fit the cultural context of the target audience. This can be a challenge, but it is also a process that can lead to greater understanding between people of different faiths.

Several specialized Arabic-English dictionaries and translation tools can help with the translation process.

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At Active translation Services we provide the best Arabic translation in Dubai. Contact us for more details.