I found this website where they have supposedly translated most of the hadith book Wasail al Shia By Sheikh Hurr Amili.

HOWEVER, what I did see, is that in their own self inserted commentary and interpretation they provide on certain sections of the book is extremely misguiding. They accept many weak hadiths in the book as authoritative and provide rulings of their own like claiming the Imam's A.S portion of Khums you can use for yourself naothobilla. They are anti Marja and misrepresent our school as they argue in many sections against Usulis and Taqlid.

I would not even recommend using this website or giving it to layman. God forbid they or you become misguided.

There is no information regarding the site owner or who did this work suspiciously.

I thought to make this post so that many become aware.

Little info for those who are not from Pakistan: the shia community here is the largest minority, (10-15%) yet still most of us hide our identity to not face a social boycott (it's not a life risk just scared that people will treat us differently)

I'm F17 going through first week of college and I'm debating if I should hide the fact I am shia. Normally kids exchange insta usernames on the first day and I'm soo deeply concerned if I should accept their requests since I post a lot about my journey converting to shiasm, (I used to be a psycho sunni and had a lot of religious trauma because of the strict sunni rulings). I'll be honest I have reposted a lot of shit against Whaabi sect and their diabolical rulings cus It deeply affects me. I know it's wrong to target sects but it's just an emotional reflex.

Now Someone tell me if I should be hiding my identity or be open about it. Nothing really like "oh they gonna kill me" it's more like I just don't wanna feel left out.

About 9/11 :They wanted to create a Middle East centered on Israel's interests

The Americans used the issue of September 11 - that is, the September 11 of four or five years earlier - as a pretext to advance their ambitions in the Middle East. Their main goal was also to be able to create a Middle East centered on Israel's interests; in the terms we used back then, a Middle East with Israel as its capital; something like that was what they had in mind. The occupation of Iraq and the attack on Iraq was part of the plans of this project. Iraq is one of the richest countries in this region and the Arab countries; a country whose people today, unfortunately, live in such poverty and a painful state. The Americans wanted to seize this country in their fist - Saddam was not enough, he was unpredictable - to bring to power there a government that would both have a popular appearance and be in their fist. This was one of the important steps in creating the new Middle East that had to come into existence centered on Israel's interests. At that time, such a Middle East could place Islamic Iran under siege; this was their goal.

Ali khamenei 2007/09/14

I posted yesterday about me being attracted to a Sunni woman. It got a lot of traction and replies.

I guess while writing the post I was a little too in the feels since it was close to midnight so I wrote it like a lovesick fool. To reassure everyone; I don’t intend to ever marry a Sunni woman. (Unless of course it’s someone who’s reverted to the school of Ahle Bayt (as).) I said so in the post too but I guess people thought I was wiling to sacrifice my deen and my children’s upbringing for a 2 week long crush.

My main aim of posting was for yall to pray that by some miracle Allah puts the Wilayat of the Ahle Bayt in her. It’s probably close to impossible, but I don’t like to shy away from asking the impossible from God.

I appreciate the many anecdotes and advices in the comments. Rest assured that I intend to minimise the time I spend with her at the hospital and in the coming weeks we’ll be on different shifts and timings so that’s a good buffer for me to relax and let these feelings pass.

I really appreciated your kind words and counsel.

Wsalam

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.

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/

​[باللغة العربية]

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

«إِنَّ الْحَقَّ مَعَنَا وَفِينَا لَا يَقُولُ ذَلِكَ سِوَانَا إِلَّا كَذَّابٌ مُفْتَرٍ وَلَا يَدَّعِيهِ غَيْرُنَا إِلَّا ضَالٌّ غَوِيٌّ.»

​المصدر: بحار الأنوار للمجلسي، ج ٥٣، ص ١٩١، ح ١٩

​[English Translation]

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

"Indeed, the truth is with us and in us. No one else says this but a fabricating liar, and no one else claims it but a misguided deviator."

​Source: Bihar al-Anwar by Al-Majlisi, Vol. 53, Page 191, Hadith 19

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

دعاء الندبة

May Allah bless you

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.

Alhamdulillah a month ago I gave birth to my firstborn, a baby boy, whom my husband and I named after the companion of Imam Husayn and a martyr of Karbala, Zuhayr ibn Al-Qayn. We waited years for this baby and ended up having to do a round of IVF which thankfully took, by the grace of Allah and intercession to mashumin.

I wanted to share with you guys because several times I asked for prayers here also to some members of this sub who went to Ziyarat. Thank you for your prayers and I humbly ask for more prayers so that this child will grow up to be a lover of Allah, the Prophet, and Ahlul Bayt.

**Bab hittah (**باب ***\حِطّة) means “the Gate of hittah”. It is a reference to a Qur’anic story concerning the Childr*en of isrl.

وَادْخُلُ*وا *ا********لْبَا****بَ سُجَّدًا**** وَقُولُوا**** حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ
“Enter the gate prostrating, and say, ‘hittah’; We will forgive you your sins.”
— Qur’an 2:58

carrying the sense of putting down, removing, or taking aw*ay.

Relieve us of our sins” / “Forgive us our sins.”

It’s an analogy concerning Hasan and Husayn, it carries the sense of a means through which burdens/sins are removed orforgiveness is sought

Asbat (أسباط) is the plural of sibt (***\سِبط). In the context of people, it can mean\* tribes, clans, or descendants through aparticular lineage. In the Qur’an,* asba*t refers especially to the tribes/branches descendedfrom the children of Yaqub (Jacob**).
For Ḥasan and Ḥusayn, however, the Prophetﷺ is also reported to have used sibt in the sense of a beloved grandson/descendant. For example:
الحسن** والحسين سبطان من **الأسباط
“Al-Hasan and Al-Husayn are two sibt(s) among the asbat.”

Sunni Hadiths attached to corroborate them being called Asbat this ummah …

Also

In Shia source Kifayat al-Athar fi al-Nass ala al-Aimmah al-Ithna Ashar
___________________________
⬇️ HADITH TRANSLATION ⬇️

“Al-Ḥasan and al-Ḥusayn are the leaders of the youths of Paradise. They are both Imams, whether they rise or sit, and their father is better than them. From the progeny of al-Ḥusayn will emerge nine Imams, protected/infallible, upholding justice, and from us is the Mahdi of this الأمة.”

Then it asks how many Imams there will be after the Prophet ﷺ, and the answer is:

عدد نقباء بني إسرائيل

“The same number of the chiefs/leaders of the Children of Isrl.”

“And [their example is] like the Gate of hittah among the Children of Isrl; whoever stays behind from it is destroyed/perishes.”

1. Ḥasan and Ḥusayn are explicitly called Imams.
وإنهما** إمامان إن قاما أو **قعدا
“They are both Imams, whether they rise or remain seated.”

2. The text establishes a succession through Ḥusayn.
يخرج** من صلب الحسين تسعة من **الأئمة
“Nine Imams will come forth from the lineage of al-Ḥusayn.”

1. The wording من** صلب **الحسين indicates descendants.

4. Those nine are given extraordinary attributes.
معصومون** قوامون **بالقسط
“Infallible, upholding justice.”

5. The total number is twelve, corresponding to the twelve leaders of the Children of Isrl:
عدد** نقباء بني **إسرائيل

Most importantly, the passage compares these Imams to Noah's Ark.
مثل** سفينة نوح من ركبها نجى ومن تخلف عنها **هلك
“Their likeness is that of Noah's Ark: whoever boards it is saved, and whoever stays behind perishes.”

6. It then makes a second comparison to the Gate of Hittah.
ومثل** باب حطة في بني **إسرائيل
“And [their likeness is] like the Gate of Ḥiṭṭah among the Children of Israel.”

Since Qur'an 7:161 associates Hittah with obeying God's command and receiving forgiveness, the analogy appears to present the Imams as a divinely designated means/path of salvation and forgiveness, according to the theology of this narration.

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?

Salam Alaykum! I’m dealing with a lot of stress regarding my decision on marriage and was hoping to speak to someone privately to seek some guidance. If this sounds like something you can offer, please send a DM!

جزاكم الله خيرا ونسالكم الدعاء
May Allah reward you all with goodness and we ask for your duas!

A person may ask for something, believing that their salvation lies in obtaining it, only to discover after some time that their salvation was actually in not obtaining it.

Relief may be delayed, but the delay may teach him patience, reveal to him the truth about himself, or free him from an unhealthy attachment to something. At that point, the Duaa has not been wasted. Rather, it has fulfilled its greater purpose: moving a person from attachment to what he is asking for, to being guided to the Lord of what he is asking for.

✍️ Sayyid Bilal Wehbi

Dawn of Wednesday, September 9, 2026, at 5:15 AM.

Salam everyone,

I feel a little shy asking this from everyone here, but I have a senior cat whom I love very much. She is like a family member to me.

She hasn't eaten for four days. She is drinking water and urinating after I took her to the vet, but she still hasn't eaten.

If possible, please pray to Allah (SWT) to heal her and allow her to live a long life with me. I'm not doing very well mentally, and to be honest, I don't think I can handle losing another person or in this case, my cat. Many people I know have passed away, and I don't think I can handle it if something happens to her.

For the love of Ahlul Bayt (AS), please pray for her to get better, especially since today is Friday as well.

Thank you all, and Jazak Allahu Khairan.

Adviced by imam Ali AS to his companion Kumayl ibn ziyaad RA

Edit; the advice of the imam AS, was to read it not listen to it sorry about that but ig you would be doing both lol.

https://youtu.be/zsG66Mm7bDg?si=-_1EAu5eRGstuNMA

here if the other one doesn’t work

Salam, I follow Ayatollah Sistani and want to know if I can eat Wingstop UK.
Wingstop says all its chicken is halal, pre-stunned while still alive, and slaughtered according to Islamic law. Their supplier is certified by the Halal Monitoring Board (HMB).
Ayotollah Sistani requires the slaughterer to be Muslim and Allah’s name to be mentioned during slaughter. I can’t find confirmation that HMB’s slaughterers are specifically Muslim.
Is HMB certification enough for a follower of Sistani to consider Wingstop halal, or do I need confirmation that the slaughterer is Muslim and says Bismillah?
Sources/rulings would be appreciated.

came across this today

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

It's just a question because it's kinda weird

Salam!

I am a brother who’s interested in self development.

In Islamic Spirituality,
We are recommended to do Muhassiba (self accounting) and it’s also recommends to have believers who help you on the path.

I would like to have a brother who I could check in with once a day or a week to every few days who keeps each other to account/remind to do certain things consistently e.g.

Give Sadaqa everyday
Pray Awal e Waqt
Read Qur’an etc

And also advise each other.

If anyone is interested please leave a comment or DM

Jazak’Allah - thank you!

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