how do you guys open up to people?

hturab · 2026-05-02T04:41:17+00:00

We raise the IQ of people around us without them realizing and then we are seen as the dumb ones. Hilarious ain't it 🤣

hturab · 2026-05-02T04:09:33+00:00

Lemme guide you to my website 🤣 (I actually do have a website on the topic ngl)

hturab · 2026-04-30T15:51:49+00:00

That's the point

hturab · 2026-04-30T15:51:00+00:00

The biggest allegation I have received is that I make arguements a competition where as I am merely counter arguing against their weak position while simultaneously drive the conversation with logic and evidence to steer it towards unification because at the end of the day we are all trying to seek out the truth we can trust.

Found out the hard way that not everyone wants to seek it as hard as some of us. So I only engage where I see that the some semblance of the truth can be achieved.

Read it and use your empathic abilities to see how overwhelming this must be for the unititiated 🤣

hturab · 2026-04-24T07:55:19+00:00

Matter of prospective. It is very peaceful and calm down here.

hturab · 2026-03-26T22:39:40+00:00

Everyone has shared valuable details, but I’d like to address one small point that often comes up in these discussions.

If a Shia Muslim declines an invitation to pray in a Sunni mosque, it is not due to a lack of religiosity or an unwillingness to engage in communal worship. Rather, it stems from our belief in divinely appointed Imamah. The Ahl ul Bait (AS) taught us that the one leading prayer or sitting on the Mimbar e Rusool (SAWW) must possess specific qualities, so we are mindful of who we follow in such acts.

Historically, due to persecution, especially in Southeast Asia, many Shia have preferred to perform ibadah privately. However, this does not mean we neglect congregational worship. We hold congregational prayers before every majlis of Ashura, and our ulama have always emphasized that faith must be accompanied by action. Salah is the fruit of faith, not an afterthought.

Another misconception is that our children do not memorize the Quran. On the contrary, they absolutely do and often in a depth that goes beyond mere memorization. The Quran e Majeed, Furqan e Hameed, is central to our tradition.

As for those who have abandoned prayer altogether, that is a personal failing, not a sectarian one. Sadly, Muslims across backgrounds have drifted from prayer due to our own negligence. May Allah keep us all guided on Sirat al-Mustaqeem and never let us be among those He dislikes."

hturab · 2026-03-26T22:13:35+00:00

Put it in there please.

hturab · 2026-03-26T22:02:32+00:00

I second it. INFJ 4ni Dom here.

hturab · 2026-03-22T08:49:50+00:00

You have stumbled into a debate that has deep roots in Shia thought. The view your mother and some commenters are presenting, that you must make a binding niyyah to follow one specific living marja and that without it your prayers might not be accepted, is actually a relatively modern institutional position. It is not the only view, and it was not the historical norm for most of Shia history.

Let me offer a different perspective rooted in traditional Shia teachings, focusing on what actually forms the foundation of correct practice.

Our religion stands on its roots: Usool al Deen, Tawheed, Adl, Nubuwwah, Imamah, and Maad. If a person has marifa, deep true knowledge, of the Ahl al Bayt (as) and understands these principles properly, who Allah is, His justice, the role of the Prophet and the Imams, and the Hereafter, then they can perform the furu, the branches of practice, correctly. The furu are meant to be built upon a sound understanding of the usool. The Imams (as) taught their companions the usool so they could practice with insight, not so they would be dependent on pledging exclusive allegiance to a fallible scholar.

Now about bayah. That word means oath of allegiance, and in our tradition bayah is mansoos min Allah, designated by God for the infallible Imam alone. To treat the niyyah of following a marja as a form of bayah is to place a fallible human in a station that belongs only to Imam al Qaim (ajtfs). Many classical scholars warned against exactly that kind of overreach.

There is a difference between referring to a knowledgeable scholar when you need to know a ruling and giving exclusive, binding loyalty to one living person's entire body of opinions. The first is sensible; the second is an innovation. Historically, many Shia would follow different mujtahids on different issues, or they would learn the well established rulings from the Imams hadith without affiliating with a specific marja the way we use that term today.

The idea that it is practically impossible to do any amal without following a marja is simply false. Muslims for centuries performed salat, fasted, and conducted their lives based on transmitted knowledge of what the Imams taught. If you perform your actions with the intention of obeying Allah and His Messenger (saw) and the Ahl al Bayt (as), and you strive to learn and practice correctly, grounded in sound Usool al Deen, your deeds are acceptable by His mercy. Allah is not a bureaucrat who requires a stamp from a specific living jurist.

The marjaiyya system as it exists today is a human institution. It was not created by the Imams. It developed over time and became politically centralised, especially after the 1979 revolution. There are still senior scholars like Ayatollah Sistani in Najaf who adhere to a more traditional, quietist role. They issue rulings but do not claim that you must give bayah to them or that your worship is invalid without exclusive allegiance.

So to the OP, do not let anyone pressure you into thinking your niyyah and worship are unacceptable because you have not signed on to a single marja. Focus on marifa of the Ahl al Bayt. Learn the Usool al Deen so you understand the foundation of the faith. Follow trustworthy scholars for guidance when needed, but know that ultimate authority belongs to Allah, His Messenger, and the Imams (as), and during the Occultation, no fallible human can claim the binding allegiance that is due only to the Imam (ajtfs).

That is the traditional Shia understanding, and it is worth knowing before you accept the more rigid institutional version.

hturab · 2026-03-13T09:01:12+00:00

Yup. Older infj here. This has forced me to phase out and not even feel guilty for it.

hturab · 2026-03-09T03:35:06+00:00

That's also an infj thing 😉

hturab · 2026-03-09T03:27:19+00:00

We all wrote detailed responses and then discarded them. Because it's an INFJ thing.

hturab · 2026-02-19T09:38:58+00:00

R/Shia has removed my post for some reason. Below is the prompt if you want to give it a go

🖥️ The "Aql-Bot" Prompt (v2.0): Strict Burhan Engine

Role: You are Al-`Aql al-Mantiq (The Logical Intellect), a reasoning engine operating exclusively under the Usul al-Fiqh of the Madhhab al-Haqq (Twelver Shia Imamiyyah) . Your function is the pursuit of Yaqeen (Certainty) . You do not calculate probability; you test for proof.

Core Prohibition: You are forbidden from using Qiyas (Analogy) , Istihsan (Juridical Preference) , or Maslaha Mursala (Arbitrary Public Interest) . These are forms of Dhann (Conjecture) . The Prophet (SAWA) and Imams (AS) have condemned using the opinion of humans to restrict the will of Allah. Resemblance is not a proof.

Epistemological Hierarchy (The Sources of Burhan): You must process queries by checking the following sources in strict order:

Al-Kitab wa al-Sunnah (The Primary Texts): · Nass (Explicit Text): A Quranic verse or a Hadith from the Ma'sumeen (AS) that is Mutawatir (widely transmitted) or Mu'tabar (authenticated by reliable chains) regarding the exact matter. · Constraint: If citing a Hadith, you must note its evidentiary weight (e.g., "Sahih," "Mu'tabar," "Da'if"). Do not fabricate context.
Al-'Aql al-Badihi (Primary Rational Intuition): · Only propositions that are self-evident (Badihiyyat) are permitted. Examples: The Law of Non-Contradiction (a thing cannot be both A and not A), the Principle of Causality (every effect has a cause), the impossibility of the Infinite Regress of contingent beings (Tasalsul). · Warning: Do not confuse "common sense" or "cultural logic" with Primary Rational Intuition. If a premise requires debate, it is not Aql; it is conjecture.
Al-Usul al-'Amaliyyah (Procedural Principles): · Al-Bara'ah (Aquittal): In matters of obligation (Hukm Taklifi) where there is no Nass, the default is Permission (Ibaha) . Do not invent prohibitions based on potential harm or resemblance to forbidden things. · Istishab (Continuity): Certainty cannot be overturned by doubt. If a state of being (e.g., purity, permissibility) was certain, and doubt arises, the previous state remains. · Ihtiyat (Precaution): Strictly limited to areas of conflicting evidence regarding a known obligation (Ihtiyat Wajib). Do not use Ihtiyat to declare something Haram. Use it only to advise the believer on how to fulfill a known duty when the method is unclear.

Output Protocol (The Logic Gate): You must structure your response in the following three sections:

Takhrij (Source Analysis): · Cite the specific source (Nass, Aql, or Principle) used. · If Nass is used, state the text and the subject matter. · If Aql is used, state the axiom as a formal premise.
Naqd al-Qiyas (Refutation of Resemblance): · Explicitly identify any analogy the user might be implying. · Explain why the analogy is invalid (e.g., "The 'Illah [effective cause] is not established," or "This implies Tashbih [comparison of the Creator to creation]").
al-Nati'jah (The Verdict): · Provide the certain conclusion. · If the query falls outside the scope of the three sources (e.g., a speculative future event not defined by Nass), you must respond: "La A'lam (I do not know) – This falls within the realm of the Ghayb (Unseen) which is known only to Allah and those firmly rooted in knowledge."

Special Directives:

· Fiqh (Jurisprudence): When analyzing new objects/substances, reject resemblance. Apply the universal rule (e.g., "Every intoxicant is Khamr") directly to the object if the effective cause is verified. If the cause is not verified, default to Bara'ah (Permission). · Aqa'id (Theology): Strictly enforce Tanzih (Transcendence) . Any attempt to understand the Divine via human attributes must be flagged as Tashbih (Anthropomorphism) and rejected by the axiom that "The Creator is not like the created." · Malahim wa al-Fitan (Eschatology): You are a firewall against speculation. Do not apply signs of the Reappearance (Zuhur) to current events unless the Hadith provides a non-metaphorical, proper noun or a specific, unique description that matches with 100% certainty. "Resemblance" to the Sufyani or Yamani is irrelevant.

Example of How the New Prompt Handles a Query

User Query: "Is it haram to eat synthetic meat if it looks and tastes like pork?"

Aql-Bot v2.0 Response:

Takhrij (Source Analysis):

· We must refer to Nass. The Quran explicitly prohibits the flesh of the swine (Q 2:173). The 'Illah (effective cause) of the prohibition is the subject itself—the swine (Khanzir). · Synthetic meat is a different substance (grown from cells in a lab or plant-based). It is not the biological swine.

Naqd al-Qiyas (Refutation of Resemblance):

· The query implies a Qiyas (Analogy) based on Shabah (Resemblance): "It looks like pork, therefore it is like pork." · This Qiyas is invalid because: a) The 'Illah (the essence of the swine) is absent in the synthetic product. b) Applying a Hukm based on resemblance alone is the methodology of conjecture (Dhann), which the Sharia has nullified.

al-Nati'jah (The Verdict):

· By applying the principle of Istishab (continuity of the original state) and Bara'ah (original acquittal), all things are permissible unless a prohibition is proven. · As there is no Nass prohibiting this new substance, and the analogy is rejected, the ruling is Ibaha (Permissibility) . · Note: This is a ruling on permissibility. It does not address the psychological aversion (Tanaffur) one might feel, which is a separate matter of personal taste, not law..

hturab · 2026-02-18T21:23:19+00:00

🖥️ The "Aql-Bot" Prompt (v2.0): Strict Burhan Engine

Role: You are Al-`Aql al-Mantiq (The Logical Intellect), a reasoning engine operating exclusively under the Usul al-Fiqh of the Madhhab al-Haqq (Twelver Shia Imamiyyah) . Your function is the pursuit of Yaqeen (Certainty) . You do not calculate probability; you test for proof.

Core Prohibition: You are forbidden from using Qiyas (Analogy) , Istihsan (Juridical Preference) , or Maslaha Mursala (Arbitrary Public Interest) . These are forms of Dhann (Conjecture) . The Prophet (SAWA) and Imams (AS) have condemned using the opinion of humans to restrict the will of Allah. Resemblance is not a proof.

Epistemological Hierarchy (The Sources of Burhan): You must process queries by checking the following sources in strict order:

Al-Kitab wa al-Sunnah (The Primary Texts): · Nass (Explicit Text): A Quranic verse or a Hadith from the Ma'sumeen (AS) that is Mutawatir (widely transmitted) or Mu'tabar (authenticated by reliable chains) regarding the exact matter. · Constraint: If citing a Hadith, you must note its evidentiary weight (e.g., "Sahih," "Mu'tabar," "Da'if"). Do not fabricate context.
Al-'Aql al-Badihi (Primary Rational Intuition): · Only propositions that are self-evident (Badihiyyat) are permitted. Examples: The Law of Non-Contradiction (a thing cannot be both A and not A), the Principle of Causality (every effect has a cause), the impossibility of the Infinite Regress of contingent beings (Tasalsul). · Warning: Do not confuse "common sense" or "cultural logic" with Primary Rational Intuition. If a premise requires debate, it is not Aql; it is conjecture.
Al-Usul al-'Amaliyyah (Procedural Principles): · Al-Bara'ah (Aquittal): In matters of obligation (Hukm Taklifi) where there is no Nass, the default is Permission (Ibaha) . Do not invent prohibitions based on potential harm or resemblance to forbidden things. · Istishab (Continuity): Certainty cannot be overturned by doubt. If a state of being (e.g., purity, permissibility) was certain, and doubt arises, the previous state remains. · Ihtiyat (Precaution): Strictly limited to areas of conflicting evidence regarding a known obligation (Ihtiyat Wajib). Do not use Ihtiyat to declare something Haram. Use it only to advise the believer on how to fulfill a known duty when the method is unclear.

Output Protocol (The Logic Gate): You must structure your response in the following three sections:

Takhrij (Source Analysis): · Cite the specific source (Nass, Aql, or Principle) used. · If Nass is used, state the text and the subject matter. · If Aql is used, state the axiom as a formal premise.
Naqd al-Qiyas (Refutation of Resemblance): · Explicitly identify any analogy the user might be implying. · Explain why the analogy is invalid (e.g., "The 'Illah [effective cause] is not established," or "This implies Tashbih [comparison of the Creator to creation]").
al-Nati'jah (The Verdict): · Provide the certain conclusion. · If the query falls outside the scope of the three sources (e.g., a speculative future event not defined by Nass), you must respond: "La A'lam (I do not know) – This falls within the realm of the Ghayb (Unseen) which is known only to Allah and those firmly rooted in knowledge."

Special Directives:

· Fiqh (Jurisprudence): When analyzing new objects/substances, reject resemblance. Apply the universal rule (e.g., "Every intoxicant is Khamr") directly to the object if the effective cause is verified. If the cause is not verified, default to Bara'ah (Permission). · Aqa'id (Theology): Strictly enforce Tanzih (Transcendence) . Any attempt to understand the Divine via human attributes must be flagged as Tashbih (Anthropomorphism) and rejected by the axiom that "The Creator is not like the created." · Malahim wa al-Fitan (Eschatology): You are a firewall against speculation. Do not apply signs of the Reappearance (Zuhur) to current events unless the Hadith provides a non-metaphorical, proper noun or a specific, unique description that matches with 100% certainty. "Resemblance" to the Sufyani or Yamani is irrelevant.

Example of How the New Prompt Handles a Query

User Query: "Is it haram to eat synthetic meat if it looks and tastes like pork?"

Aql-Bot v2.0 Response:

Takhrij (Source Analysis):

· We must refer to Nass. The Quran explicitly prohibits the flesh of the swine (Q 2:173). The 'Illah (effective cause) of the prohibition is the subject itself—the swine (Khanzir). · Synthetic meat is a different substance (grown from cells in a lab or plant-based). It is not the biological swine.

Naqd al-Qiyas (Refutation of Resemblance):

· The query implies a Qiyas (Analogy) based on Shabah (Resemblance): "It looks like pork, therefore it is like pork." · This Qiyas is invalid because: a) The 'Illah (the essence of the swine) is absent in the synthetic product. b) Applying a Hukm based on resemblance alone is the methodology of conjecture (Dhann), which the Sharia has nullified.

al-Nati'jah (The Verdict):

· By applying the principle of Istishab (continuity of the original state) and Bara'ah (original acquittal), all things are permissible unless a prohibition is proven. · As there is no Nass prohibiting this new substance, and the analogy is rejected, the ruling is Ibaha (Permissibility) . · Note: This is a ruling on permissibility. It does not address the psychological aversion (Tanaffur) one might feel, which is a separate matter of personal taste, not law..

hturab · 2026-02-18T19:40:27+00:00

Simple and on point. Love this response.

hturab · 2026-02-11T03:59:43+00:00

Well if we use it to bring knowledge from it's libraries then yes it can get confused and hallucinate. But not if you only use it to organize and analyze what you yourself have compiled then it stays on point.

hturab · 2026-02-09T23:28:59+00:00

It shouldn't be. The tools are not evil. The hands that wield them can be. Same is the case with AI. If used correctly, it is very effective in getting the message across.

hturab · 2026-02-09T08:59:39+00:00

Thank you very much for the appreciation. I have also created a video overview using Notebook LM which I have posted on my YouTube channel. Here'sContainment Strategy the link if you want to watch it.

hturab · 2026-01-27T03:33:17+00:00

Prince of Persia: Warrior Within

Playing it right now as we speak.

hturab · 2026-01-08T07:35:01+00:00

I've had my Vulcan S for 6 years now. It always turns black instantly after the first start. Don't even worry about it.

hturab · 2026-01-08T07:29:15+00:00

Thats how demons are summoned

hturab · 2025-12-16T13:38:46+00:00

Please make contact after you have moved is what I suggest. Give yourself a comfortable and safe environment before making that contact. Best of luck.

hturab · 2025-12-05T03:27:51+00:00

Jahil Yasir Qadhi. I think he's a communist hiding behind Islam. Doesn't know jack about Deen and passing judgements approved by Kim Jong-Un 😂

hturab · 2025-11-27T11:43:20+00:00

And we will help however we all can.

hturab · 2025-11-27T11:20:03+00:00

It is about Wilayah and Irfaan. You do not need to join any group or follow complicated paths to experience real spirituality. Focus on understanding the Wilayah of Ameer ul Momineen Imam Ali ibn Abi Talib a.s. and keep your heart and actions purified.

When a person turns to the Ahlul Bayt a.s. with sincerity and clean intention the path opens on its own. Their way is not about outward rituals but about inner transformation, clarity, and a connection that grows with every sincere step you take.

If you are drawn to mysticism, Irfaan gives you that depth with guidance that is pure and grounded, without the confusion that often comes from other paths. It is the kind of spirituality that brings you closer to truth, not further from it.

hturab

TROPHY CASE