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[14] [Dars-e-Tafseer-e-Quran] Quran - Kitab-e-Wahdat - 14 Ramadhan 1435 - Moulana Taqi Agha - Urdu
Dars-e-Tafseer-e-Quran
Dars 14
Topic: Qur\\\\\\\'an - Kitab-e-Amr Bil Ma\\\\\\\'roof wa Nahi Anil Munkar
Date: 15th Mahe Ramadhaan 1435 A.H
Venue: Daftar-e-Majlis-e-Ulama-e-Hind, Hyderabad -...
Dars-e-Tafseer-e-Quran
Dars 14
Topic: Qur\\\\\\\'an - Kitab-e-Amr Bil Ma\\\\\\\'roof wa Nahi Anil Munkar
Date: 15th Mahe Ramadhaan 1435 A.H
Venue: Daftar-e-Majlis-e-Ulama-e-Hind, Hyderabad - India
Speaker: Hujjatul Islam Moulana Syed Taqi Raza Abedi
More...
Description:
Dars-e-Tafseer-e-Quran
Dars 14
Topic: Qur\\\\\\\'an - Kitab-e-Amr Bil Ma\\\\\\\'roof wa Nahi Anil Munkar
Date: 15th Mahe Ramadhaan 1435 A.H
Venue: Daftar-e-Majlis-e-Ulama-e-Hind, Hyderabad - India
Speaker: Hujjatul Islam Moulana Syed Taqi Raza Abedi
4:33
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15:08
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[64]Topic: Inviting the Arab tribes to Islam on the occasion of Hajj | Maulana Muhammad Nawaz - Urdu
[Audio Series]
[آڈیو سیریز]
[64]Seer'ah of Holy Prophet PBUH | سیرت النبیؐ
Topic: Inviting the Arab tribes to Islam on the occasion of Hajj
عنوان: قبائلِ...
[Audio Series]
[آڈیو سیریز]
[64]Seer'ah of Holy Prophet PBUH | سیرت النبیؐ
Topic: Inviting the Arab tribes to Islam on the occasion of Hajj
عنوان: قبائلِ عرب کو حج کے موقع پر دعوتِ اسلام
Speaker:Maulana Muhammad Nawaz, Jamia Bi'that, Pakistan.
خطاب: مولانا محمد نواز، جامعہ بعثت، پاکستان۔
Duration: 15:09
دورانیہ:۱۵:۰۹
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Description:
[Audio Series]
[آڈیو سیریز]
[64]Seer'ah of Holy Prophet PBUH | سیرت النبیؐ
Topic: Inviting the Arab tribes to Islam on the occasion of Hajj
عنوان: قبائلِ عرب کو حج کے موقع پر دعوتِ اسلام
Speaker:Maulana Muhammad Nawaz, Jamia Bi'that, Pakistan.
خطاب: مولانا محمد نواز، جامعہ بعثت، پاکستان۔
Duration: 15:09
دورانیہ:۱۵:۰۹
Follow us on Social Media:
ShiaTv:
https://www.shiatv.net/user/MuhammadNawaz110
TheMuslimTv:
https://www.themuslimtv.net/u/MuhammadNawaz110
Aparat:
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Facebook:
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YouTube:
https://www.youtube.com/channel/UCiJkOSzcj5QM8HpXg073c8g
3:35
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[AL-QUDS 2012] Seminar & Iftaar Dinner - Br Ali Mallah - Opening Remarks - English
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian...
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
More...
Description:
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
3:12
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[AL-QUDS 2012] Seminar & Iftaar Dinner - Br Ali Mallah - Short Speech - English
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian...
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
More...
Description:
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
11:18
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[AL-QUDS 2012] Seminar & Iftaar Dinner - Br Khalid Mouammar - English
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian...
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
More...
Description:
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
22:15
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[AL-QUDS 2012] Seminar & Iftaar Dinner - Dr Abigail Bakan - English
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian...
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
More...
Description:
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
2:22
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[AL-QUDS 2012] Seminar & Iftaar Dinner - Quranic Translation - Br Ahsan - Arabic
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian...
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
More...
Description:
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
4:45
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[AL-QUDS 2012] Seminar & Iftaar Dinner - Recitation of Quran - Br Ahsan - Arabic
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian...
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
More...
Description:
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
6:32
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[AL-QUDS 2012] Seminar & Iftaar Dinner - Sr Karen Brothers - English
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian...
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
More...
Description:
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
2:50
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[AL-QUDS 2012] Seminar & Iftaar Dinner - Sr Susan Weiss - English
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian...
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
More...
Description:
On the International Day of Al-Quds, the people of conscience express solidarity with all the oppressed of the world, particularly the innocents of Palestine.
on Friday August 17, 2012 Canadian Shia Muslims Organization (CASMO) conducted a seminar and Iftaar dinner inviting all peace-loving people to voice their opposition against the unjust occupation of Al-Aqsa Mosque and the usurpation of Palestine by the oppressive Zionist regime.
7:01
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[Clip] Arbaeen, a Pattern for Life | Agha Ali Reza Panahian Farsi sub English
Arbaeen, a Pattern for Life
Agha Ali Raza Panahiyan
Friends, do you know what the philosophy of justice is? It is to prepare the environment for us to live together like human beings with...
Arbaeen, a Pattern for Life
Agha Ali Raza Panahiyan
Friends, do you know what the philosophy of justice is? It is to prepare the environment for us to live together like human beings with affection. Like Arbaeen! The highest peak of a human being’s life is not human rights. It’s to live like human beings, like Arbaeen!
In the world, there are many people who are untainted, loving, and ready to accept the truth. I plead you go and introduce your religion, which is based on affection, enjoyment, and loving the “Friends of God,” to the world. I beg you.
They don’t know about our religion. There are many misunderstandings about it. They have made the Daesh (ISIS) to increase the worse misunderstandings. These misunderstandings have caused some of our wretched, westernized people to become infatuated with the west. See what it has done to the west itself?! They don’t know how much you enjoy this religion.
Western people who have seen Arbaeen think this is a religious rite. People are forced to go there. These were devout people, who are going because they were told to. I told this to some French people on this path. They had come from France, and we talked using a translator. People were gathered from 20 nations in a Mawkib (resting place). I told them one thing and they lost their control. I told them, “Did you know if people don’t come here, they won’t go to Hell?”
I explained this for them and they were surprised! They said, “Really?! Isn’t it a religious command?!” I replied, “No, it’s not a command, for which they’ll be punished if they don’t do it. They won’t go to Hell if they don’t feed others.” They asked, “So why do they do this?!” I said, “Due to their love!” They had reached the middle of the way and were blaming themselves why they hadn’t understood what was going on there! This is a religion based on “yearning for it.” It is based on love and enjoyment.
One of the scholars in Najaf said, “There was a peddler. We went to his very small house. But, he served a lot of food! I told him, ‘You’re not that wealthy to give such food. What is your job?’ He wouldn’t answer and evaded the question. He was a peddler in the streets of Najaf. He said, ‘I put aside half of the money I earn every day for the Arbaeen of Imam Husayn (‘a).’”
We want this life! Beyond law! Beyond justice! Beyond ethics! Sacrifice! Sacrifice! This is not a joke. You are inviting people to sacrifice. A system based on sacrifice! Not a system based on fairness. Those who say that Arbaeen can’t be a pattern for life to the extent of an entire civilization, are the ones who had mocked the prophets of God. “Woe to human beings! Whenever a Messenger came to them, they mocked him.” (Qur’an, 36:30)
Why did they mock the prophets?! If you talk about ethics, no one will mock you! If you talk about justice, no one will mock you! If you talk about worshiping, no one will mock you! Do you know what the prophets said that people mocked them? They said, “Let’s live in an environment, like that which exists for the Arbaeen walk.” They mocked the prophets.
One might say, “It’s impossible! In case anyone has an accident, we should have insurance. You say people come due to their love. What if they don’t come!” They mock this.
If you give control of Arbaeen to the secular system, they will say, “To prevent quarrels when distributing food, we’ll hand out coupons. How many days will you be on the way?” “Four days.” “Three meals per day. Take your coupons and go. We’ve given that part to the private sector. We will charge tolls and distribute food there.” They’ll TOTALLY RUIN Arbaeen!
I’ve heard one of the authorities, maybe mistakenly, has said, “We want to do something from next year to eliminate the Mawkibs on the borders and give them to the private sector.”
Actually, we want to do something to the world for it to be managed like the Mawkibs. You’re doing the opposite. You haven’t understood Arbaeen at all. Why do you think people sense spirituality and luminosity there? Life based on affection.
Any one of the government officials, who serves Arbaeen, should be respected. Anyone, who doesn’t do enough, has hatred towards the Household (‘a). But, if they do want to do anything, they can prepare people based commissions. A base and infrastructure of sacrifice, which is the truth of Arbaeen, should be prepared!
I’ve seen physicians who were specialists on this way. He had come because of his love and worked constantly. He had even given money himself to build the place there. He had brought medicines himself too. The tribes from surrounding areas were bringing their sick people to be treated. These people said, “We keep our sick people and wait to bring them to be cured by the Arbaeen physicians!”
This is our pattern! Friends, Arbaeen will take over the world. This is the government of the Imam of the Time (‘a.j.), which we believe will take over the world! We’ll change the world with a civilization that is based on this sacrifice and affection, which is in Arbaeen!
More...
Description:
Arbaeen, a Pattern for Life
Agha Ali Raza Panahiyan
Friends, do you know what the philosophy of justice is? It is to prepare the environment for us to live together like human beings with affection. Like Arbaeen! The highest peak of a human being’s life is not human rights. It’s to live like human beings, like Arbaeen!
In the world, there are many people who are untainted, loving, and ready to accept the truth. I plead you go and introduce your religion, which is based on affection, enjoyment, and loving the “Friends of God,” to the world. I beg you.
They don’t know about our religion. There are many misunderstandings about it. They have made the Daesh (ISIS) to increase the worse misunderstandings. These misunderstandings have caused some of our wretched, westernized people to become infatuated with the west. See what it has done to the west itself?! They don’t know how much you enjoy this religion.
Western people who have seen Arbaeen think this is a religious rite. People are forced to go there. These were devout people, who are going because they were told to. I told this to some French people on this path. They had come from France, and we talked using a translator. People were gathered from 20 nations in a Mawkib (resting place). I told them one thing and they lost their control. I told them, “Did you know if people don’t come here, they won’t go to Hell?”
I explained this for them and they were surprised! They said, “Really?! Isn’t it a religious command?!” I replied, “No, it’s not a command, for which they’ll be punished if they don’t do it. They won’t go to Hell if they don’t feed others.” They asked, “So why do they do this?!” I said, “Due to their love!” They had reached the middle of the way and were blaming themselves why they hadn’t understood what was going on there! This is a religion based on “yearning for it.” It is based on love and enjoyment.
One of the scholars in Najaf said, “There was a peddler. We went to his very small house. But, he served a lot of food! I told him, ‘You’re not that wealthy to give such food. What is your job?’ He wouldn’t answer and evaded the question. He was a peddler in the streets of Najaf. He said, ‘I put aside half of the money I earn every day for the Arbaeen of Imam Husayn (‘a).’”
We want this life! Beyond law! Beyond justice! Beyond ethics! Sacrifice! Sacrifice! This is not a joke. You are inviting people to sacrifice. A system based on sacrifice! Not a system based on fairness. Those who say that Arbaeen can’t be a pattern for life to the extent of an entire civilization, are the ones who had mocked the prophets of God. “Woe to human beings! Whenever a Messenger came to them, they mocked him.” (Qur’an, 36:30)
Why did they mock the prophets?! If you talk about ethics, no one will mock you! If you talk about justice, no one will mock you! If you talk about worshiping, no one will mock you! Do you know what the prophets said that people mocked them? They said, “Let’s live in an environment, like that which exists for the Arbaeen walk.” They mocked the prophets.
One might say, “It’s impossible! In case anyone has an accident, we should have insurance. You say people come due to their love. What if they don’t come!” They mock this.
If you give control of Arbaeen to the secular system, they will say, “To prevent quarrels when distributing food, we’ll hand out coupons. How many days will you be on the way?” “Four days.” “Three meals per day. Take your coupons and go. We’ve given that part to the private sector. We will charge tolls and distribute food there.” They’ll TOTALLY RUIN Arbaeen!
I’ve heard one of the authorities, maybe mistakenly, has said, “We want to do something from next year to eliminate the Mawkibs on the borders and give them to the private sector.”
Actually, we want to do something to the world for it to be managed like the Mawkibs. You’re doing the opposite. You haven’t understood Arbaeen at all. Why do you think people sense spirituality and luminosity there? Life based on affection.
Any one of the government officials, who serves Arbaeen, should be respected. Anyone, who doesn’t do enough, has hatred towards the Household (‘a). But, if they do want to do anything, they can prepare people based commissions. A base and infrastructure of sacrifice, which is the truth of Arbaeen, should be prepared!
I’ve seen physicians who were specialists on this way. He had come because of his love and worked constantly. He had even given money himself to build the place there. He had brought medicines himself too. The tribes from surrounding areas were bringing their sick people to be treated. These people said, “We keep our sick people and wait to bring them to be cured by the Arbaeen physicians!”
This is our pattern! Friends, Arbaeen will take over the world. This is the government of the Imam of the Time (‘a.j.), which we believe will take over the world! We’ll change the world with a civilization that is based on this sacrifice and affection, which is in Arbaeen!
[ENGLISH e-Book] Al-Ghadir and its Relevance to ISLAMIC UNITY by Shaheed Ayatullah Mutahhari
Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza Mutahhari
Translated by Mojgan Jalali
Vol. 3,...
Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza Mutahhari
Translated by Mojgan Jalali
Vol. 3, No. 1 and 2 (1417 AH/1996 CE)
The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view.
Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam.
For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity?
To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity.
Islamic Unity
What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens?
To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies.
These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization.
Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam?
This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it:
\"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125)
Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles.
As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is.
The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point.
In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following:
\"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\"
In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\"
You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\").
These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard.
\'Allamah Amini
Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims?
\'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views.
\'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below:
In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\"
In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\":
\"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims.
Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says:
\"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\"
Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following:
\"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\"
\'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks:
\"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them.
\"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\"
\"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion.
In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection.
To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact.
The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency.
Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage.
Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring.
Other Comments on \"al-Ghadir\"
Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned.
Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states:
\"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\"
\'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3:
\"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\".
In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said:
\"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\".
In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s):
\"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\".
These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam.
Peace be upon him.
Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm
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Description:
Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza Mutahhari
Translated by Mojgan Jalali
Vol. 3, No. 1 and 2 (1417 AH/1996 CE)
The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view.
Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam.
For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity?
To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity.
Islamic Unity
What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens?
To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies.
These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization.
Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam?
This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it:
\"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125)
Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles.
As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is.
The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point.
In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following:
\"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\"
In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\"
You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\").
These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard.
\'Allamah Amini
Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims?
\'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views.
\'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below:
In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\"
In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\":
\"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims.
Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says:
\"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\"
Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following:
\"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\"
\'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks:
\"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them.
\"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\"
\"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion.
In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection.
To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact.
The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency.
Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage.
Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring.
Other Comments on \"al-Ghadir\"
Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned.
Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states:
\"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\"
\'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3:
\"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\".
In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said:
\"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\".
In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s):
\"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\".
These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam.
Peace be upon him.
Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm
0:24
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CASMO World Womens Day 2010 - MC Sister Zahra Jafri - English
MC Sister Zahra Jafri inviting little sister to begin the program by Quran recitation. The event was organized by Canadian Shia Muslims Organization (CASMO) to celebrate the birth...
MC Sister Zahra Jafri inviting little sister to begin the program by Quran recitation. The event was organized by Canadian Shia Muslims Organization (CASMO) to celebrate the birth anniversary of Hazrat Fatima SA.
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MC Sister Zahra Jafri inviting little sister to begin the program by Quran recitation. The event was organized by Canadian Shia Muslims Organization (CASMO) to celebrate the birth anniversary of Hazrat Fatima SA.
2:56
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Creating the Ideal Hawza (Islamic Seminary) | Farsi Sub English
Leader of the Muslim Ummah, Ayatollah Sayyid Ali Khamenei inviting the Hawza students to bring about the desired changes into the current Hawza system so that it can handle the contemporary issues...
Leader of the Muslim Ummah, Ayatollah Sayyid Ali Khamenei inviting the Hawza students to bring about the desired changes into the current Hawza system so that it can handle the contemporary issues of the Islamic societies and Muslims at-large in a better way. How can that be done? The Leader speaks.
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Leader of the Muslim Ummah, Ayatollah Sayyid Ali Khamenei inviting the Hawza students to bring about the desired changes into the current Hawza system so that it can handle the contemporary issues of the Islamic societies and Muslims at-large in a better way. How can that be done? The Leader speaks.
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ali,
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7:01
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Kids Cartoon - Pocoyo - Who is on the Phone? - English
Pocoyo finds a phone. He has to work out what its for, and whos on the other end of the line. Its Elly inviting everyone to a party!
Pocoyo finds a phone. He has to work out what its for, and whos on the other end of the line. Its Elly inviting everyone to a party!
13:02
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Prophet Muhammad inviting his Family to Islam - DAY 10 | English
#Ramadan #Quran #ProphetMuhammad
The family is the nucleus around which an individual gravitates, and they should be the first to wish well for one of their own – whether it be in material...
#Ramadan #Quran #ProphetMuhammad
The family is the nucleus around which an individual gravitates, and they should be the first to wish well for one of their own – whether it be in material accomplishments – but most definitely in spiritual and religious accolades. However, how did the uncles, cousins, and extended clansmen of the tribe of Quraysh deal with their own, Prophet Muhammad ]. In this episode, we review the all-important event of Da’wat Dhul Asheerah – the invitation to Islam extended to the close family members.
--
𝐒𝐭𝐨𝐜𝐤 𝐀𝐮𝐝𝐢𝐨 𝐒𝐨𝐮𝐫𝐜𝐞𝐬:
1. Mouse Click sound @ http://www.kalmanovitz.co.il/courses/English/construction/Assets/Mousclik.wav
2. Bell sound: \"Bell, Candle Damper, A (H1).wav\" by InspectorJ (www.jshaw.co.uk) of Freesound.org
3. Background Music in Introduction: \"Sad Business\" Music by Palle1958 from Pixabay @ https://pixabay.com/music/introoutro-sad-business-4956/
𝐒𝐭𝐨𝐜𝐤 𝐕𝐢𝐝𝐞𝐨 𝐒𝐨𝐮𝐫𝐜𝐞𝐬:
1. https://www.vecteezy.com/video/3914166-islamic-video-background-image-hd-free
2. https://www.vecteezy.com/video/1615228-reading-book-pages
3. https://www.vecteezy.com/video/4238353-a-middle-aged-asian-muslim-man-prays-at-his-home
Our appreciation goes to the Hussaini Association of Sasakatoon (https://www.hussainiassociation.com/) for the use of their centre to record the Ramadan Reflections 2022 series
𝐅𝐎𝐋𝐋𝐎𝐖 𝐔𝐒 𝐈𝐍 𝐓𝐇𝐄𝐒𝐄 𝐏𝐋𝐀𝐂𝐄𝐒 𝐅𝐎𝐑 𝐔𝐏𝐃𝐀𝐓𝐄𝐒
𝐓𝐰𝐢𝐭𝐭𝐞𝐫: https://twitter.com/The_IPH
𝐅𝐚𝐜𝐞𝐛𝐨𝐨𝐤: https://www.facebook.com/TheIPH
𝐈𝐧𝐬𝐭𝐚𝐠𝐫𝐚𝐦: https://www.instagram.com/islamic_publishing_house/
𝐓𝐞𝐥𝐞𝐠𝐫𝐚𝐦: https://t.me/the_iph
𝐆𝐨𝐨𝐠𝐥𝐞 𝐏𝐨𝐝𝐜𝐚𝐬𝐭𝐬: https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy81MTMyZGQ4L3BvZGNhc3QvcnNz
𝐒𝐩𝐨𝐭𝐢𝐟𝐲: https://open.spotify.com/show/1JoPnBlm0n72YveE6gGRtm?si=ldXM0FBGSKmUU_1AkjmPoQ&utm_
𝐒𝐮𝐩𝐩𝐨𝐫𝐭 𝐨𝐮𝐫 𝐄𝐝𝐮𝐜𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐏𝐫𝐨𝐣𝐞𝐜𝐭𝐬 𝐯𝐢𝐚 𝐏𝐚𝐭𝐫𝐞𝐨𝐧: https://www.patreon.com/TheIPH
#Mecca #Medina #Mohammed #Arabia #Shia #Sunni
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Description:
#Ramadan #Quran #ProphetMuhammad
The family is the nucleus around which an individual gravitates, and they should be the first to wish well for one of their own – whether it be in material accomplishments – but most definitely in spiritual and religious accolades. However, how did the uncles, cousins, and extended clansmen of the tribe of Quraysh deal with their own, Prophet Muhammad ]. In this episode, we review the all-important event of Da’wat Dhul Asheerah – the invitation to Islam extended to the close family members.
--
𝐒𝐭𝐨𝐜𝐤 𝐀𝐮𝐝𝐢𝐨 𝐒𝐨𝐮𝐫𝐜𝐞𝐬:
1. Mouse Click sound @ http://www.kalmanovitz.co.il/courses/English/construction/Assets/Mousclik.wav
2. Bell sound: \"Bell, Candle Damper, A (H1).wav\" by InspectorJ (www.jshaw.co.uk) of Freesound.org
3. Background Music in Introduction: \"Sad Business\" Music by Palle1958 from Pixabay @ https://pixabay.com/music/introoutro-sad-business-4956/
𝐒𝐭𝐨𝐜𝐤 𝐕𝐢𝐝𝐞𝐨 𝐒𝐨𝐮𝐫𝐜𝐞𝐬:
1. https://www.vecteezy.com/video/3914166-islamic-video-background-image-hd-free
2. https://www.vecteezy.com/video/1615228-reading-book-pages
3. https://www.vecteezy.com/video/4238353-a-middle-aged-asian-muslim-man-prays-at-his-home
Our appreciation goes to the Hussaini Association of Sasakatoon (https://www.hussainiassociation.com/) for the use of their centre to record the Ramadan Reflections 2022 series
𝐅𝐎𝐋𝐋𝐎𝐖 𝐔𝐒 𝐈𝐍 𝐓𝐇𝐄𝐒𝐄 𝐏𝐋𝐀𝐂𝐄𝐒 𝐅𝐎𝐑 𝐔𝐏𝐃𝐀𝐓𝐄𝐒
𝐓𝐰𝐢𝐭𝐭𝐞𝐫: https://twitter.com/The_IPH
𝐅𝐚𝐜𝐞𝐛𝐨𝐨𝐤: https://www.facebook.com/TheIPH
𝐈𝐧𝐬𝐭𝐚𝐠𝐫𝐚𝐦: https://www.instagram.com/islamic_publishing_house/
𝐓𝐞𝐥𝐞𝐠𝐫𝐚𝐦: https://t.me/the_iph
𝐆𝐨𝐨𝐠𝐥𝐞 𝐏𝐨𝐝𝐜𝐚𝐬𝐭𝐬: https://www.google.com/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy81MTMyZGQ4L3BvZGNhc3QvcnNz
𝐒𝐩𝐨𝐭𝐢𝐟𝐲: https://open.spotify.com/show/1JoPnBlm0n72YveE6gGRtm?si=ldXM0FBGSKmUU_1AkjmPoQ&utm_
𝐒𝐮𝐩𝐩𝐨𝐫𝐭 𝐨𝐮𝐫 𝐄𝐝𝐮𝐜𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐏𝐫𝐨𝐣𝐞𝐜𝐭𝐬 𝐯𝐢𝐚 𝐏𝐚𝐭𝐫𝐞𝐨𝐧: https://www.patreon.com/TheIPH
#Mecca #Medina #Mohammed #Arabia #Shia #Sunni
Prophet Muhammed Stories - 5 - Inviting relatives - English
A series of animated stories, showing the teachings and morals shown and taught by the Holy Prophet, the greatest man to have ever walked on the earth.
In the holy Qur\'an, God has addressed...
A series of animated stories, showing the teachings and morals shown and taught by the Holy Prophet, the greatest man to have ever walked on the earth.
In the holy Qur\'an, God has addressed the Prophet Muhammad:
`Thus it is due to mercy from God that you deal with them gently, and had you been rough, hard-hearted, they would certainly have dispersed from around you\' (3:159).
The sublime celestial morals of the Prophet brought about the waves of the revolution of Islam first in Arabian society and afterwards all over the world. In the light of this all-embracing spiritual and intellectual resurrection, dispersion turned into unity, unchastity into chastity and virtue, idleness into hard work and industry, selfishness to altruism, and Arab arrogance to modesty and affection. Men and women were thus trained to become models of good moral behaviour and have altruistic manners forever. The morals of the Prophet were so sublime and praiseworthy that God has regarded them as great. `And truly you (Muhammad) possess great morals\' (68:4)
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Description:
A series of animated stories, showing the teachings and morals shown and taught by the Holy Prophet, the greatest man to have ever walked on the earth.
In the holy Qur\'an, God has addressed the Prophet Muhammad:
`Thus it is due to mercy from God that you deal with them gently, and had you been rough, hard-hearted, they would certainly have dispersed from around you\' (3:159).
The sublime celestial morals of the Prophet brought about the waves of the revolution of Islam first in Arabian society and afterwards all over the world. In the light of this all-embracing spiritual and intellectual resurrection, dispersion turned into unity, unchastity into chastity and virtue, idleness into hard work and industry, selfishness to altruism, and Arab arrogance to modesty and affection. Men and women were thus trained to become models of good moral behaviour and have altruistic manners forever. The morals of the Prophet were so sublime and praiseworthy that God has regarded them as great. `And truly you (Muhammad) possess great morals\' (68:4)
21:02
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Protest All Over the World - Isulting Movie on Prophet Mohammed (s.a.w) - All Languages
Western mainstream media try to deceive public opinion and interpret the making of the film in the light of freedom of speech. Hurting the sentiments of over one billion Muslims across the world...
Western mainstream media try to deceive public opinion and interpret the making of the film in the light of freedom of speech. Hurting the sentiments of over one billion Muslims across the world does not fit in the definition of freedom of speech, author and Middle East expert Dr. Ismail Salami said in an article published on the Press TV website.
The blasphemous 2012 movie, called Innocence of Muslims, has purportedly been produced by an anti-Islam Israeli-American.
The USD 5-million film, funded by Zionist donors, has sparked outrage across the Muslim world.
US Secretary of State Hillary Clinton tried to distance her administration from the movie on Thursday, but said freedom of speech is an ideal that Washington upholds even when the results denigrate some.
“[O]ur country does have a long tradition of free expression, which is enshrined in our Constitution and in our law. We do not stop individual citizens from expressing their views no matter how distasteful they may be,\" Clinton said.
Salami said Terry Jones, an anti-Islam US pastor who set fire to copies of the Holy Qur’an last year and who promoted the movie on September 11, is the most likely suspect for producing the film.
“Though the real identity of the director has remained unknown, there are good reasons to believe that such a person does not exist and that the film may have been made by the pastor himself as it is devoid of any cinematic technicality and that those involved in the film are a bunch of paid hate-mongers in service of Zionism.”
“Spearheaded by calculated directives, Terry Jones is not a lunatic in the common sense of the word. Nor is he a sociopath. In fact, he is a trained Mossad agent tasked with pushing ahead a dangerous agenda in the Muslim world,” he added.
Salami stated that the “firebrand American pastor,” whose provocations have led to a number of deaths, is closely connected to the English Defense League (EDL), an anti-Islam group funded by the Zionist Jews and Christians in the UK.
“The group has over the recent years developed multiple sister branches in Europe and America. With their main agenda to foster enmity against the Muslim community in any part of the world, the EDL naturally spares no efforts in their hate-mongering campaign, defiling the name of Islam and inviting their members to crusade against the Muslims.”
Anders Behring Breivik, who went on a shooting spree and killed 77 people in Norway last year, was “one of the wicked spawns of this pervert group,” Salami noted, going on to ask, “Is there not a sinister across-the-board plan in the offing?”
More...
Description:
Western mainstream media try to deceive public opinion and interpret the making of the film in the light of freedom of speech. Hurting the sentiments of over one billion Muslims across the world does not fit in the definition of freedom of speech, author and Middle East expert Dr. Ismail Salami said in an article published on the Press TV website.
The blasphemous 2012 movie, called Innocence of Muslims, has purportedly been produced by an anti-Islam Israeli-American.
The USD 5-million film, funded by Zionist donors, has sparked outrage across the Muslim world.
US Secretary of State Hillary Clinton tried to distance her administration from the movie on Thursday, but said freedom of speech is an ideal that Washington upholds even when the results denigrate some.
“[O]ur country does have a long tradition of free expression, which is enshrined in our Constitution and in our law. We do not stop individual citizens from expressing their views no matter how distasteful they may be,\" Clinton said.
Salami said Terry Jones, an anti-Islam US pastor who set fire to copies of the Holy Qur’an last year and who promoted the movie on September 11, is the most likely suspect for producing the film.
“Though the real identity of the director has remained unknown, there are good reasons to believe that such a person does not exist and that the film may have been made by the pastor himself as it is devoid of any cinematic technicality and that those involved in the film are a bunch of paid hate-mongers in service of Zionism.”
“Spearheaded by calculated directives, Terry Jones is not a lunatic in the common sense of the word. Nor is he a sociopath. In fact, he is a trained Mossad agent tasked with pushing ahead a dangerous agenda in the Muslim world,” he added.
Salami stated that the “firebrand American pastor,” whose provocations have led to a number of deaths, is closely connected to the English Defense League (EDL), an anti-Islam group funded by the Zionist Jews and Christians in the UK.
“The group has over the recent years developed multiple sister branches in Europe and America. With their main agenda to foster enmity against the Muslim community in any part of the world, the EDL naturally spares no efforts in their hate-mongering campaign, defiling the name of Islam and inviting their members to crusade against the Muslims.”
Anders Behring Breivik, who went on a shooting spree and killed 77 people in Norway last year, was “one of the wicked spawns of this pervert group,” Salami noted, going on to ask, “Is there not a sinister across-the-board plan in the offing?”
4:57
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Unvirtuous Elites | Shabath ibn Ribi | Farsi sub English
This is the story of Ahl e Kufa. This is the story of Shabath, who wrote a letter to Imam Husayn inviting him to Kufah, and then later became one of the commanders of Umar ibn Saad\'s army in...
This is the story of Ahl e Kufa. This is the story of Shabath, who wrote a letter to Imam Husayn inviting him to Kufah, and then later became one of the commanders of Umar ibn Saad\'s army in Karbala. Shabath is an example of those people whose hypocrisy and disloyalty resulted, time and again, in the killing of the Ahl al-Bayt. Shabath is one of the reasons Imam Mahdi is in Occultation.
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This is the story of Ahl e Kufa. This is the story of Shabath, who wrote a letter to Imam Husayn inviting him to Kufah, and then later became one of the commanders of Umar ibn Saad\'s army in Karbala. Shabath is an example of those people whose hypocrisy and disloyalty resulted, time and again, in the killing of the Ahl al-Bayt. Shabath is one of the reasons Imam Mahdi is in Occultation.
Why I became Shia Muslim convert to Shia-Muhammad al-Tijani al-Samawi X Sunni Alim Persian Sub English
The Term \"Shia\" in Quran and Hadith
The word \"Shia\" means \"followers; members of party\". As such, the term \"Shia\" alone has no negative or positive...
The Term \"Shia\" in Quran and Hadith
The word \"Shia\" means \"followers; members of party\". As such, the term \"Shia\" alone has no negative or positive meaning unless we specify the leader of the party. If one is a Shia (follower) of the most righteous servants, then there is nothing wrong with being Shia, specially if the leader of such party has been assigned by Allah. On the other hand, if one becomes the Shia a tyrant or a wrong-doer, he shall meet with the fate of his leader. In fact, Quran indicates that on the day of Judgment people will come in groups, and each group has its leader in front of it. Allah, to whom belong Might and Majesty, said:
One day We shall call every group of people by their respective Imams. (Quran 17:71)
In the day of judgment, the destiny of the \"followers\" of each group highly depends on the destiny of his Imam (provided that they really followed that Imam). Allah mentioned in Quran that there are two types of Imams. Some Imams are those who invite people to Hell fire. They are tyrannical leaders of each era (like Pharaoh, etc.):
And We made them (but) Imams inviting to the Fire; and on the Day of Judgment no help shall they find. In this world We continued to curse them; and on the Day of Judgment they will be among the hateful. (Quran 28:41-42).
Certainly, being the members of the parties of such Satanic Imams has been severely denounced in Quran, and the followers of such parties will meet the fate of their leaders. However, Quran also reminds that there are Imams who are appointed by Allah as Guides for the mankind:
\"And We ASSIGNED from among them some Imams who GUIDE by Our authority since they were patient and believed firmly in Our Signs.\" (Quran 32:24)
Certainly, the true followers (Shia) of these Imams will be the real prosperous on the day of resurrection. Thus being a Shia does not mean anything, unless we know the Shia of whom. Allah mentioned in Quran that Some of His righteous servants were Shia of His other righteous servants. An example was Prophet Abraham who was mentioned in Quran specifically as the Shia of Noah:
\"And most surely Abraham was among the Shia of him (i.e., Noah)\" (Quran 37:83)
\"And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shia and the other being his enemy, and the one who was of his Shia cried out to him for help against the one who was of his enemy\" (Quran 28:15)
In the above verse of Quran, one is named the Shia of Moses (AS) and the other one is named the enemy of Moses, and the people at that time were either the Shia or the enemy of Moses (AS). Thus Shia is an official word used by Allah in His Quran for His high rank prophets as well as their followers. Do you want to say Prophet Abraham was sectarian? How about Prophet Noah and Prophet Moses?
If somebody calls himself a Shia, it is not due to any sectarianism, nor any innovation. It is because Quran has used the phrase for some of His best servants. The above verses that I mentioned in support of Shia, has used this term singular form (i.e., one group of followers). This means that it has special meaning, such as: THE Shia of Noah (AS), THE Shia of Moses (AS). Also in the History of Islam, Shia has been specially used for the \"followers of Ali\". The first individual who used this term was the Messenger of Allah himself:
The Messenger of Allah said to Ali: \"Glad tiding O Ali! Verily you and your companions and your Shia (followers) will be in Paradise.\"
Sunni references:
1.Fadha\'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655
2.Hilyatul Awliyaa, by Abu Nu\'aym, v4, p329
3.Tarikh, by al-Khateeb al-Baghdadi, v12, p289
4.al-Awsat, by al-Tabarani
5.Majma\' al-Zawa\'id, by al-Haythami, v10, pp 21-22
6.al-Darqunti, who said this tradition has been transmitted via numerous authorities.
7.al-Sawa\'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p247
Thus the Messenger of Allah (PBUH&HF) used to say the phrase of \"Shia of Ali\". This phrase is not something invented later! Prophet Muhammad (PBUH&HF) said that the TRUE followers of imam Ali will go to Paradise, and this is a great felicity. Also Jabir Ibn Abdillah al-Ansari narrated that:
The Messenger of Allah (PBUH&HF) said: \"The Shia of Ali are the real victorious in the day of resurrection/rising\"
Sunni references:
al-Manaqib Ahmad, as mentioned in:
1.Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62
2.Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the tradition as follows: \"We were with the Holy Prophet when Ali came towards us. The Holy Prophet said: He and his Shia will aquire salvation on the day of judgment.
More...
Description:
The Term \"Shia\" in Quran and Hadith
The word \"Shia\" means \"followers; members of party\". As such, the term \"Shia\" alone has no negative or positive meaning unless we specify the leader of the party. If one is a Shia (follower) of the most righteous servants, then there is nothing wrong with being Shia, specially if the leader of such party has been assigned by Allah. On the other hand, if one becomes the Shia a tyrant or a wrong-doer, he shall meet with the fate of his leader. In fact, Quran indicates that on the day of Judgment people will come in groups, and each group has its leader in front of it. Allah, to whom belong Might and Majesty, said:
One day We shall call every group of people by their respective Imams. (Quran 17:71)
In the day of judgment, the destiny of the \"followers\" of each group highly depends on the destiny of his Imam (provided that they really followed that Imam). Allah mentioned in Quran that there are two types of Imams. Some Imams are those who invite people to Hell fire. They are tyrannical leaders of each era (like Pharaoh, etc.):
And We made them (but) Imams inviting to the Fire; and on the Day of Judgment no help shall they find. In this world We continued to curse them; and on the Day of Judgment they will be among the hateful. (Quran 28:41-42).
Certainly, being the members of the parties of such Satanic Imams has been severely denounced in Quran, and the followers of such parties will meet the fate of their leaders. However, Quran also reminds that there are Imams who are appointed by Allah as Guides for the mankind:
\"And We ASSIGNED from among them some Imams who GUIDE by Our authority since they were patient and believed firmly in Our Signs.\" (Quran 32:24)
Certainly, the true followers (Shia) of these Imams will be the real prosperous on the day of resurrection. Thus being a Shia does not mean anything, unless we know the Shia of whom. Allah mentioned in Quran that Some of His righteous servants were Shia of His other righteous servants. An example was Prophet Abraham who was mentioned in Quran specifically as the Shia of Noah:
\"And most surely Abraham was among the Shia of him (i.e., Noah)\" (Quran 37:83)
\"And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shia and the other being his enemy, and the one who was of his Shia cried out to him for help against the one who was of his enemy\" (Quran 28:15)
In the above verse of Quran, one is named the Shia of Moses (AS) and the other one is named the enemy of Moses, and the people at that time were either the Shia or the enemy of Moses (AS). Thus Shia is an official word used by Allah in His Quran for His high rank prophets as well as their followers. Do you want to say Prophet Abraham was sectarian? How about Prophet Noah and Prophet Moses?
If somebody calls himself a Shia, it is not due to any sectarianism, nor any innovation. It is because Quran has used the phrase for some of His best servants. The above verses that I mentioned in support of Shia, has used this term singular form (i.e., one group of followers). This means that it has special meaning, such as: THE Shia of Noah (AS), THE Shia of Moses (AS). Also in the History of Islam, Shia has been specially used for the \"followers of Ali\". The first individual who used this term was the Messenger of Allah himself:
The Messenger of Allah said to Ali: \"Glad tiding O Ali! Verily you and your companions and your Shia (followers) will be in Paradise.\"
Sunni references:
1.Fadha\'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655
2.Hilyatul Awliyaa, by Abu Nu\'aym, v4, p329
3.Tarikh, by al-Khateeb al-Baghdadi, v12, p289
4.al-Awsat, by al-Tabarani
5.Majma\' al-Zawa\'id, by al-Haythami, v10, pp 21-22
6.al-Darqunti, who said this tradition has been transmitted via numerous authorities.
7.al-Sawa\'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p247
Thus the Messenger of Allah (PBUH&HF) used to say the phrase of \"Shia of Ali\". This phrase is not something invented later! Prophet Muhammad (PBUH&HF) said that the TRUE followers of imam Ali will go to Paradise, and this is a great felicity. Also Jabir Ibn Abdillah al-Ansari narrated that:
The Messenger of Allah (PBUH&HF) said: \"The Shia of Ali are the real victorious in the day of resurrection/rising\"
Sunni references:
al-Manaqib Ahmad, as mentioned in:
1.Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62
2.Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the tradition as follows: \"We were with the Holy Prophet when Ali came towards us. The Holy Prophet said: He and his Shia will aquire salvation on the day of judgment.