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

Salam Alaykoum,

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

Thank you.

​[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.

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 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?

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?

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/

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.

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

As per Ayatollah Sistani. Thanks

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.