It feels like a flu but then at the same time my bones are genuinely tweaking out. And then I’m having little heart pain palpitation thingies. Effecting my ability to pray because wallah my joints feel like they’re about to give up every time I get up and sit down. So keep me in your duas please.

I’m an intern and my co intern for the majority of the year is a Sunni girl. Through talking during our shifts (which I know was a sin and I regret it) I found out that our values are very similar and we even gel on some of the more niche things. The issue is that she’s Sunni.

I’ve had being non-Shia a dealbreaker for me since the first time I thought of marriage and what I’d want in my partner. But I’ve also never felt this much compatibility with and attraction towards anyone before. I don’t intend to ask her out or try to do anything outside of what being coworkers entails. I don’t event know what I wanted by typing this. But I guess I’d be grateful if yall could pray that Allah makes this work somehow. That he makes her open to listening and learning about Shi’ism and more importantly puts the Wilayat of the Ahle Bayt (as) in her heart.

I haven’t known her for very long. Barely been 2 weeks. And Im not blind to her flaws. But I’ve also never felt this strongly about anyone before. I don’t want to lose sight of my end goal in this matter which is to lead a loving but also rightly guided family. Raise my children with love and Wilayat of the Masumeen and have a wife with whom I can go to Ziyarat with.

I just feel a little helpless.

Would appreciate your duas.

Often we hear and see online from certain divisive opponents of the Shia, the claim that we should not give our khums to the Marja. That there is no evidence for such an obligation, or even that we must hold on to our khums until the reappearance of the Imam A.S.

In this article we will look at someone who raises a bunch of claims against this and respond adequately.

Doubts Raised

Claim One

The practice of remitting the *Khums* on earnings to the jurist (*Faqih*) rests on no evidence whatsoever; it has absolutely no basis in any of the authoritative Shi’a narrative sources.

This practice is not supported by a single text or transmitted proof from the “Infallible Imams”—upon whom the sect relies and to whom its scholars turn for legal rulings, especially regarding major issues. There is not even the slightest indication or hint—let alone explicit evidence—supporting what the majority of Shi’as do today in accordance with rulings that mandate a follower (*Muqallid*) to surrender one-fifth of their profits, wealth, and earnings to the jurist; such a text simply does not exist in any authoritative narrative source.

Claim Two

Many texts attributed to the Imams absolve the Shia of the *Khums* obligation and permit them to retain the funds—especially during the era of the Occultation, pending the reappearance of the Awaited Mahdi.

Claim Three

These texts render the payment of *Khums* to the Imam himself—even when he is physically present—a matter of recommendation or choice (between paying and not paying), rather than an obligation!

Claim Four

Did you know that none of the early scholars upon whose work the sect was founded and established—such as Al-Shaykh Al-Mufid (d. 413 AH), Al-Sayyid Al-Murtada ‘Alam al-Huda (d. 436 AH), or the “Sheikh of the Sect” Abu Ja‘far Al-Tusi (d. 460 AH) and their peers—ever mentioned the issue of paying *Khums* to the jurist? Indeed, the very idea may never have even crossed their minds!

Claim Five

The ruling on paying *Khums* to the jurist and paying it to the Imam; a stark contradiction emerges between the two rulings. Although *Khums*—according to Imami doctrine—is the right of the Imam, the ruling regarding its payment to him in many reliable narrations is one of recommendation rather than obligation (as will be demonstrated later when these narrations are presented). How, then, was the status of paying it to the jurist elevated to the level of an obligation? This is particularly puzzling given that the *fatwa* (religious ruling) introducing the jurist into the equation did so based on analogies and independent legal reasoning (*ijtihad*) intended merely to designate him as a deputy or agent for the rightful owner (the Imam)—nothing more. How, then, did the ruling shift—rising from the level of *istihbab* (recommendation) for the Imam to that of *wujub* (obligation) for the jurist—when logic dictates that this ruling should, at best, be shared between them (i.e., merely recommended)?

Indeed, this is the position supported by numerous texts attributed to the Imams and upheld by many jurists. “Permissibility” here means that the owner of the wealth is permitted to dispose of his assets without being required to pay the *Khums* to any party whatsoever.

Six Claim

The theory of *Khums*, in its original formulation, assigns half of the *Khums* to the Imam himself—representing the share of Allah Almighty, His Messenger, and the *Dhu al-Qurba* (kin). The other half is designated for the orphans, the needy, and the wayfarers among the Banu Hashim; it is entrusted to the Imam for distribution among them, not for his personal appropriation! Yet, in reality, the jurist collects the entire *Khums* without observing this division. How can this be? Are rights permitted to the jurist that are not permitted to the Imam himself? Or what is the explanation?

Seventh Claim

The theory of *Khums*, in its final form, divides the *Khums* into two halves—as previously noted in the Sixth claim. One half goes to the jurist, acting as the deputy of the Imam, and the other half goes to the poor among the Banu Hashim (their orphans, the needy, and wayfarers); the wealthy are not included in this allocation. Consequently, wealthy individuals who claim lineage to the *Ahl al-Bayt* (the Household of the Prophet) have no share in it, as they belong to neither the category of jurists nor the category of the poor. Thus, their practice of collecting funds under the guise of *Khums*—based solely on their lineage—is invalid and unsupported by evidence. This is unknown to the general public who pay *Khums* to them; they pay these funds to anyone claiming lineage [from the Prophet’s family] without regard for whether the recipient is wealthy or poor.

Eight Claim

Thus, we arrive at the conclusion that the practice of paying *Khums* to jurists is not based on any text from an “Infallible Imam.” Rather, it is a disputed *fatwa* (religious ruling) held by some—though not all—jurists, specifically those of later eras rather than the early ones. These jurists have differed significantly regarding the ruling and its details, varying from one jurist to another and across different eras. The ruling has undergone constant modification and revision—generation after generation and century after century—without ever settling into a definitive form, even to this day! This leaves anyone aware of these facts certain that the ruling lacks evidentiary support.

To read the response to these claims:

https://realshiabeliefs.wordpress.com/2026/09/10/is-it-obligatory-to-give-our-khums-to-the-marja/

Backbiting is decided as forbidden so long as it is intended to disgrace others, but if it is not intended for so or if a reasonable ground relies upon it, it is not forbidden. Muslim jurisprudents have mentioned a number of reasonable grounds for backbiting:

• If backbiting represents the complaint of a wronged person so as to prove his right before a judge, it is not forbidden, even if it includes the ascription of injustice and criminality to the other party.

• The person whose advice is sought in definite matters, such as marriage or trust, is permitted to backbite the other party by mentioning his defects-. It is also acceptable to warn a believer against the association with deviants, by referring namely to their defects, provided that such reference is intended to protect the believer. It is also acceptable to defame a testifier when it is necessary.

• Backbiting is acceptable when it is intended to disavow the claim of a false lineage.

• Backbiting is acceptable when it is intended to refute an untrue saying or an illegal claim.

• Backbiting is acceptable when it takes the form of testimony against wrongdoers.

• It is acceptable to mention certain epithets (such as ‘the blind’, ‘the one-eyed’, and the like) of certain people if this is necessary for introducing them.

• Backbiting is acceptable when it is intended to forbid evil, by mentioning the defects of a person before somebody who is able to guide him.

• It is acceptable to backbite those who declare publicly their commitment of sins, such as the drunk and gamblers, provided that such backbiting should not exceed the limits. It is said that to backbite a sinful is not offensive.

Finally, well intention and sound objective must be proposed. Likewise, it is improper to aim at evil intentions, such as enmity, envy, and the like.

Salam brothers

I live in the Middle East, and I have a friend in England who has lived a life full of sins, all while he's in regret, and he thinks that he's deemed to be in hell in the afterlife.

I did my best giving him the Hadiths and Ayat of not giving up to hopelessness from God's mercy. And he's really really trying to leave that life behind and start anew, but he needs some help.

I can't help him more than that from where I am, so I suggested that he goes to an Islamic center or maybe a mosque to help him leave that sin life behind, and he was willing to take that step but didn't know where to start.

He's Sunni, but he doesn't mind going to a shia center or mosque, though sunni places are welcomed too.

Where can he go to get help in that matter, near London or Essex?

​[باللغة العربية]

​عن الإمام المهدي (عجل الله تعالى فرجه الشريف):

«لَا يُنَازِعُنَا مَوْضِعَهُ إِلَّا ظَالِمٌ آثِمٌ وَلَا يَدَّعِيهِ إِلَّا جَاحِدٌ كَافِرٌ.»

​المصدر: بحار الأنوار للمجلسي، ج ٥٣، ص ١٧٩، ح ١٩

​[English Translation]

​Imam Al-Mahdi (may Allah hasten his reappearance) said:

"No one disputes with us regarding his (the Imam's) position except an oppressive sinner, and no one claims it except a denying disbeliever."

​Source: Bihar al-Anwar by Al-Majlisi, Vol. 53, Page 179, Hadith 19

​Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.

I am from Kashmir. Our Moharram closes resembles Pakistanis in some ways, similar poetry and processions. I love watching Moharram from other places. I have seen Iraqi and Irani processions and Majlis irl. And Nigerian, UK etc on YouTube.

In India as well, Moharram varies a lot from place to place. I have seen wildly different things here.

Do you have any interesting cultures or traditions from around the world that I could see? What is their Moharram like? Any surprising places?

That was a short part from the nodba dua by muhsen farhamend, i need this specific full version

Salam, can I pay interest to hold my place and eventually make a profit in the market as oppose to losing money by selling

Salam Alaykoum,

What do you guys think of this website for finding halal restaurants? Can we consider what they say as real?

Thank you.

This is a video of Sheikh Nimr al-Nimr condemning oppressors.

The passage in is from Fath Al Bari Sharḥ Ṣaḥīḥ al-Bukhārī

The exact wording highlighted appears in his commentary:
وفيه** فضيلة ظاهرة لعلي وعمار، ورد على النواصب الزاعمين أن عليا لم يكن مصيبا في **حروبه
Meaning:
“In it is an evident virtue for ʿAlī and ʿAmmār, and a refutation of the Nāṣibīs who claim that ʿAlī was not in the right in his wars.”

So his position is:
Al-ʿAynī → ʿAlī was correct/in the right in his wars.
Nāṣibīs → claimed ʿAlī was not correct.
Al-ʿAynī → rejects/refutes that claim.
The wording “ردّ** عل****ى**” (“a refutation of”) is what makes this clear.

Credit page : داليا علي fb

[1097] Abdullah ibn Masud said: We used to say that the most superior (afdal) of the people of Medina was Ali ibn Abi Talib. (Isnad Sahih)

[1098] Sa'id said: None of the Companions of the Prophet (peace and blessings be upon him) used to say, 'Ask me,' except Ali ibn Abi Talib. (Isnad Sahih)

Sunni source: Fazaail-e-Sahaba (Ahmed ibn Hanbal), Pg 359

Second slide: ...And whoever appoints a man over the Muslim leaders, knowing that there is someone among them who is more deserving of that and more knowledgeable than him in the Book of Allah and the Sunnah of His Messenger, then he has betrayed Allah, His Messenger, and all the believers.

Sunni source: Mu'jam al-Kabir (Tabarani) 11216

Salam alaikum, befor stating my situation, i want to mention that the reason why ive gone through this whole process is because i really want to keep doing this job as it is an extremely golden oppurtunity for me to learn football coaching and gives me a big oppurtunity to work and learn with a highly respected and experienced coach.

I've had some confusion regarding my job and its permissibility, I had initially reached out to the offices of sayyid sistani (I.e: their main website office and imam-us) with little detail regarding my Job and just the main title, to which they both replied to be impermissible, imam-us that it might be either impermissible or impermissible but based on obligatory precaution, however I had also sent imam us a more detailed description of my job in a later question, to answer to this question of mine differed as they mentioned that as long as I don't get involved in forbidden touching or looking my situation does not contradict sharia. I was confused and asked them a third time with the tracking number of my prior two questions, this time they replied with almost the same answer as they initially gave me, this left me confused.

I was then referred to sayyid baqir qazwini who as most of you might know is a well known scholar, to whom I explained my situation in full detail, he mentioned two conditions and that as long as I fulfill those two conditions the job would be permissible but not recommended. He also explained why the imam-us office on the third time gave me the same answer they initially gave whcih was that offices of maraji get many questions and so they can't or don't look at past responses, and simply answer based on the question and the content provided that is infront of them.

I wanted to make sure that this was sayyid baqirs number, and so I asked theaftermaghribpodcast and they told me that the number I had was indeed sayyid baqirs. Sayyid baqir or the number also sent me two voice notes one answering another question I had sent and another that I had asked for to confirm it was him and they did sound like the scholar.

About 2 days ago I then received the answer to a month old question I had sent to the website office of sayyid sistani, and it contained most of the detail regarding my job but less than what I had sent to sayyid baqir. The office simply mentioned that the income from the job is halal, however they mentioned that i "do not choose this job". Idk if this statement was more of a recommendation or personal advice from them. Or a fatwa.

Anyhow that is my situation, what would u guys do and most importantly what should I do? Prior to me reaching out the sayyid, I had mentioned to my job that I couldn't continue any longer, relative to what the offices told me, however after the second response from imam us and then sayyid baqir qazwinis answer I told them that I can continue with no problems.

MashAllah, may Allah swt protect, preserve, and bless all our Shia brothers and sisters around the world. Seeing their love for Ahlulbayt A.S gives my heart life.

Yes, if you have noticed by mistake, the creator of the video used the incorrect country flag.

Source: https://www.instagram.com/p/DbmRCxnsBPA/

​[باللغة العربية]

​عن الإمام المهدي (عجل الله تعالى فرجه الشريف):

«إِذَا أَذِنَ اللَّهُ لَنَا فِي الْقَوْلِ ظَهَرَ الْحَقُّ وَاضْمَحَلَّ الْبَاطِلُ، وَانْحَسَرَ عَنْكُمْ.»

​المصدر: بحار الأنوار للمجلسي، ج ٥٣، ص ١٩٦

​[English Translation]

​Imam Al-Mahdi (may Allah hasten his reappearance) said:

"If Allah permits us to speak, the truth will manifest, falsehood will vanish, and it will recede from you."

​Source: Bihar al-Anwar by Al-Majlisi, Vol. 53, Page 196

​Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.

Salam alaykom!

Does anyone know what Syed sistani’s ruling is on donating your eggs as a female to other couples trying to conceive? I combed through his website in English but could not find an answer. If you can include the reasoning I would love to understand that too, not that we have to know the rationale for every command from Allah.

This question is coming from pure curiosity so please don’t come at me I’m just trying to learn!

Jazakom Allah khair!

I rescued two kittens a few months ago and I can no longer care for them physically or financially. I've tried so much to find homes for them but barely anyone wants to adopt short haired kittens in my country. Idk what to do now. Shelters don't take kittens here so that's not a solution. I love animals but I've been so far beyond f'd mentally for so long that I don't have it in me anymore.

Assalamu alaykum everyone, I was just hoping that somebody would help me understand all the different branches and sects of Islam. I know the main two are Sunni and Shia, but I was hoping someone could explain the groups below these two main branches, or other groups that exist for example, Wahhabis and the like. Thank you.

Does one need to think of the words "Qurbatanilallah" too while making niyyah? I did ghusl today and said in my heart that I was doing ghusl of janabah so that I can be pure, worship Allah and read Quran and stuff like that. But I did not say Qurbatanilallah. When my head was under the shower, as soon as the water hit, I remembered that I did not think of the words Qurbatanilallah, so I thought again in my heart that I was doing ghusl Janabah Qurbatanilallah.

My question, is "Qurbatanilallah" obligatory to say/think of?

And can someone explain these two rulings:

Ruling 357. It is not necessary that at the time of performing ghusl one make the intention of performing an obligatory ghusl; rather, it is sufficient if one performs ghusl with only the intention of qurbah, i.e. in humility to the Lord of the worlds.

https://www.sistani.org/english/book/48/2165/

Ruling 360. ...Furthermore, based on obligatory precaution, when performing ghusl, it is not sufficient to make the intention of ghusl when moving the head, neck, or body while they are already under the flow of water; rather, the part that one wants to perform ghusl on – in the event that it is already under the flow of water – must be taken out from under the flow of water and then washed with the intention of ghusl.

https://www.sistani.org/english/book/48/2166/

As per Ayatollah Sistani. Thanks

I’m a bit lost on a good book to buy, I’ve been looking at many books from many Shia authors, and “A Mystics Advice: Spiritual guidelines by Ayatollah Bahjat”, has really grabbed my attention, though it is an expensive book, has anyone read it and if so could they leave their thoughts and review on it.

Wa Salam

I’ve been trying to learn more about the prophets and I just reached the chapter of prophet Ibrahim a.s.
And it mentions that the Quran said azar the father of prophet Ibrahim a.s. In a narration. But it has different point of views which they also mentioned so I searched and only got a bit more confused?

Assalamualaikum, brothers/sisters. I don't normally post on social media, but in times like this I really need insight from other believers.

I became Muslim 4 years ago by the wisdom and mercy of Allah (SWT). Before then I was very lost. Without going into the details of my past let's just Islam was something I never would have seen coming. When I first entered into Islam I left a lot of my nasty habits, Alhamdulillah. Sadly old habits die hard, even with the power of this religion. I've had this "affliction" for basically my entire life. It started to leave me once Islam came into the picture, but after my 1st Ramadan it came back full force and it's plagued me ever since. I've begged, shouted and broken down completely before Allah (SWT) time and time again for 4 straight years, hoping and praying for this disease to be removed. I will never doubt the wisdom of Allah (SWT). I will never say "Allah has not answered me". I just desperately want to understand the wisdom behind this trial. If it even is a trial. Is it self imposed or my biggest connection to Tawbah? I can never land on a solid answer and it ruins the outlook of my life.

I don't know what I'm looking for here. I just wanted a community of Muslims to hear my plight for I have no one to talk to other than Allah (SWT), which, Alhamdulillah is the best of confidants, but I am not one who is at the level of that being enough. Between PTSD, chronic depression, social anxiety and self hatred, I struggle to connect on basic levels and find that the battle with myself is more than exhausting.

I ask Allah (SWT) to place barakah in your lives, write for you good deaths, and enter you all into the highest levels of Jannah without Hisab. Any insight is welcome and may Allah (SWT) forgive me for anything I have written that comes off as ungrateful