Jaffari Community Centre

Jaffari Community Centre

Lectures, Majalis, Seminars, Q&As, and more, focused on the Shi'a faith. YouTube Page: https://www.youtube.com/channel/UCjtEGNLvJ13iu0UlOHByQtQ

  1. 5D AGO

    The Science Behind Salat Timings; Qur’ānic Guidance In The Digital Age - Maulana Syed Muhammad Rizvi

    Friday Juma KhutbaFebruary 13th, 2026- We are five days away from the blessed month of Ramaḍān and a slight adjustment to the ṣalāt timings will take effect from the start of the month.- The old timetable, revised in the 1990s in consultation with scholars in Toronto, used astronomical twilight for fajr, but its characteristics were closer to false dawn (al-fajr al-kāzib).- With the availability of Shī‘a-based programs from the LEWA Institute in Qum and the Institute of Geophysics at the University of Tehran, a more refined criterion is now possible.- Based on long-term observation, the LEWA Institute’s standard is preferred because it aligns with what an average person can discern naturally, in line with sharī‘ah principles.- The Open Fajr Project in Birmingham used 360-degree cameras and over 25,000 images to develop an observation-based fajr timetable accepted by both Shī‘a and Sunni mosques.- For now, out of iḥtiyāṭ, LEWA’s fajr time has been adopted for ṣalāt, with imsāk set five minutes earlier to ensure proper fasting.- This adjustment was shared and discussed with scholars of the GTA and reflected in the JCC Ramaḍān guide.- Moving from astronomical fajr to the eschatological fajr, the current global political disorder reflects a world where power operates without moral constraint.- In such times, believers long for the reappearance of Imām al-Mahdi (a) to establish justice and end tyranny, supported by the return of Prophet ‘Īsā (Jesus), who will pray behind him.- The du‘ā from Imām al-Mahdi (a) is divided into a general section and supplications for fifteen segments of society.- After discussing the preamble and themes related to the tongue, heart, belly, and hands, the focus shifted to lowering the gaze.- The misuse of the eyes is a breach of trust, especially in an age of technology where immorality is easily accessible.- The Qur’ānic command in Sūrat al-Nūr (24:30–31) first instructs believing men, then believing women, to lower their gaze and guard their modesty.- Despite scientific advancement, moral decline in gender relations is evident in Western societies, seen in movements like #MeToo and scandals such as the Jeffrey Epstein case.- A ḥadīth qudsī reminds that Allāh has given humans natural restraints—eyelids and lips—to help control the eyes, tongue, and desires from falling into ḥarām.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

    28 min
  2. 5D AGO

    Justice And Leadership In The Light Of Imām Mahdi - Maulana Syed Muhammad Rizvi

    Friday Juma KhutbaFebruary 6th, 2026• The coming week marks the birth anniversary of the living Imām of our time, Imām Muḥammad al-Mahdi (a).• The Prophet (s) foretold that with the appearance of the Mahdi, the world will be filled with justice and peace after being filled with injustice and tyranny.• Justice is a central divine objective, and Allāh sent the prophets so that people may establish justice, as stated in Qur’ān 57:25.• On a global scale, modern superpowers display clear hypocrisy by selectively supporting international justice only when it serves their interests.• One of the primary responsibilities of any government is to ensure the basic needs of its people are met.• Imām ‘Ali (a), despite ruling only five years and facing multiple rebellions, established a level of social justice still remembered today.• Under Imām ‘Ali’s rule, even the poorest in Kufa had food, shelter, and access to water, reflecting true governance based on justice.• External pressure, sanctions, and enemies do not absolve officials from ensuring basic necessities, especially food security.• Senior marāji‘ in Qum expressed dissatisfaction with Iran’s economic policies and harsh social approaches during a parliamentary visit.• Ayatullah Makarim Shirazi emphasized that the marāji‘ repeatedly admonish the government, even if official media ignores their statements.• Genuine public frustration and protest can be understood, but mass misinformation and manipulation by hostile forces must also be recognized.• Enemies exploit public grievances to divert sincere protests toward destructive ends.• Criticizing or removing an official does not imply weakness in faith or character, only incapacity to fulfill specific duties.• Imām ‘Ali (a) set an example of praising sincere individuals while also holding them accountable for failures in responsibility.• The case of Kumayl bin Ziyād shows that strong faith and loyalty do not guarantee administrative competence, highlighting the need for proper oversight and role assignment.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

    32 min
  3. JAN 30

    Justice And Leadership In The Light Of Imām Mahdi - Maulana Syed Muhammad Rizvi

    Friday Juma KhutbaJanuary 30th, 2026• The coming week marks the birth anniversary of the living Imām of our time, Imām Muḥammad al-Mahdi (a).• The Prophet (s) foretold that with the appearance of the Mahdi, the world will be filled with justice and peace after being filled with injustice and tyranny.• Justice is a central divine objective, and Allāh sent the prophets so that people may establish justice, as stated in Qur’ān 57:25.• On a global scale, modern superpowers display clear hypocrisy by selectively supporting international justice only when it serves their interests.• One of the primary responsibilities of any government is to ensure the basic needs of its people are met.• Imām ‘Ali (a), despite ruling only five years and facing multiple rebellions, established a level of social justice still remembered today.• Under Imām ‘Ali’s rule, even the poorest in Kufa had food, shelter, and access to water, reflecting true governance based on justice.• External pressure, sanctions, and enemies do not absolve officials from ensuring basic necessities, especially food security.• Senior marāji‘ in Qum expressed dissatisfaction with Iran’s economic policies and harsh social approaches during a parliamentary visit.• Ayatullah Makarim Shirazi emphasized that the marāji‘ repeatedly admonish the government, even if official media ignores their statements.• Genuine public frustration and protest can be understood, but mass misinformation and manipulation by hostile forces must also be recognized.• Enemies exploit public grievances to divert sincere protests toward destructive ends.• Criticizing or removing an official does not imply weakness in faith or character, only incapacity to fulfill specific duties.• Imām ‘Ali (a) set an example of praising sincere individuals while also holding them accountable for failures in responsibility.• The case of Kumayl bin Ziyād shows that strong faith and loyalty do not guarantee administrative competence, highlighting the need for proper oversight and role assignment.Donate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

    23 min
  4. JAN 24

    Qur’ānic Examples Of Brotherhood: Positive & Negative - Maulana Sayyid Muhammad Rizvi

    Friday January 23, 20264th Shaban 1447Wiladat of Hazrat Abbas (AS)• The occasion marks the birth anniversary of ‘Abbās bin ‘Ali (a), symbolized as courage, loyalty, and brotherhood• The central theme is brotherhood within the family, grounded in Qur’ānic teachings• Islam emphasizes family as the foundation of society, beginning with Adam and Hawwa as a married couple• Blood relationships are described as ṣilatu ’r-raḥim, the bond through the womb• The Qur’ān stresses maintaining family ties more frequently than ritual acts like ṣalāt• Aḥādith link ṣilatu ’r-raḥim with long life and increased sustenance• Cutting family ties (qitā‘u ’r-raḥim) is described by Imām ‘Ali (a) as a cause of destruction and loss of divine blessings• Even pious families can be deprived if they sever relationships, while sinful families may receive sustenance if they support one another• The Qur’ān highlights negative examples of brotherhood: Qābīl killing Hābīl and the brothers of Yūsuf betraying him• A positive Qur’ānic model of brotherhood is Mūsa and Hārūn, where Hārūn strengthens Mūsa’s mission• This model extends to the relationship of Rasūlullāh and ‘Ali (a), described through hadith and Qur’ānic parallels• ‘Abbās (a) and Imām Ḥusayn (a) reflect the same spiritual brotherhood seen between the Prophet and ‘Ali• ‘Abbās’ loyalty was spiritual, not merely biological, as shown in his rejection of Shimr’s amān• He chose divine and moral allegiance over tribal and blood ties• The message of ‘Abbās (a) urges believers to prioritize spiritual brotherhood and strengthen family bonds with empathy and sacrificeDonate towards our programs today: https://jaffari.org/donate/Jaffari Community Centre (JCC Live)

    42 min

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Lectures, Majalis, Seminars, Q&As, and more, focused on the Shi'a faith. YouTube Page: https://www.youtube.com/channel/UCjtEGNLvJ13iu0UlOHByQtQ