3:44
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2:50
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3:44
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The Message of Arbaeen | Syed Asad Jafri |Safar1442/2020 English
Asalaam-u-Alaikum,
We send our deepest condolences to the Imam of our Time (AJTF) and all Muslims around the world on the 40th Day after Ashura - Arbaeen.
Learn what Arbaeen is about...
Asalaam-u-Alaikum,
We send our deepest condolences to the Imam of our Time (AJTF) and all Muslims around the world on the 40th Day after Ashura - Arbaeen.
Learn what Arbaeen is about and what it meant to Bibi Zainab (AS) in this short video.
More...
Description:
Asalaam-u-Alaikum,
We send our deepest condolences to the Imam of our Time (AJTF) and all Muslims around the world on the 40th Day after Ashura - Arbaeen.
Learn what Arbaeen is about and what it meant to Bibi Zainab (AS) in this short video.
1:25
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The Riots Are Meant To Distract You | Imam Khamenei | Farsi Sub English
What is one of the main goals of the enemies of the Islamic Republic via the recent street riots seen in the Islamic Republic?
And what can happen to the officials of the government if they fall...
What is one of the main goals of the enemies of the Islamic Republic via the recent street riots seen in the Islamic Republic?
And what can happen to the officials of the government if they fall for the main goal of the enemy of the Islamic Republic?
And finally, in the grand scheme of things, were the recent street riots in the Islamic Republic a very big deal or not?
The Leader of the Islamic Revolution, Imam Sayyid Ali Khamenei, speaks about how \"The Riots Are Meant To Distract You\".
More...
Description:
What is one of the main goals of the enemies of the Islamic Republic via the recent street riots seen in the Islamic Republic?
And what can happen to the officials of the government if they fall for the main goal of the enemy of the Islamic Republic?
And finally, in the grand scheme of things, were the recent street riots in the Islamic Republic a very big deal or not?
The Leader of the Islamic Revolution, Imam Sayyid Ali Khamenei, speaks about how \"The Riots Are Meant To Distract You\".
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3:51
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[Clip] Training Children in a Magnanimous Way |Agha Ali Reza Panahian Farsi Sub English Dec. 16, 2019
Training Children in a Magnanimous Way
Train your children with generosity. Train your children with magnanimity. If they make any mistakes, call them to account a bit later. Or, not at all is...
Training Children in a Magnanimous Way
Train your children with generosity. Train your children with magnanimity. If they make any mistakes, call them to account a bit later. Or, not at all is even better.
Ayatollah Bahjat’s son said, “When my father wanted to tell us something, he would tell a story and we had to think about it to understand what he meant. Sometimes after a few days, we would think, ‘Maybe he had meant this.’ After a few more days, we would realize, ‘Aha! He was saying this.’” This was his habit. This is the result of having “Taqwa (Piety)!” See how beautiful a person becomes.
His son said, “In the last days of his life, sometimes he talked about the good death of people. Then, we realized he was readying us for his death. ‘Death is nothing! It’s just like sleeping. When a person gets tired, he sleeps.’ Since I knew my father very well, I understood that he was informing us about his leaving. He wouldn’t talk directly. He would tell a story and we had to think about it to understand what he meant.
Once, he told this story, ‘An honourable scholar lived with his son in one room. That scholar told his son, “Shall we put up a curtain in the middle of the room, so that there will be modesty between us?” How modest people were before. These stories are amazing.’ I heard this story. I wondered why he suddenly remembered this story. I had to think about what he wanted to say! Then, I thought since it had been a while that I had to sleep in his room due to his infirmity, maybe he meant that I have to put up a curtain. I put up a curtain in the room when he had gone to teach. Later, I asked him, ‘I have put up a curtain here. Is it good?’ He showed his satisfaction.”
This is how it becomes. This is so beautiful! O God! It’s very beautiful to live like this. For you to treat your child as a person too, don’t call him to account whenever he does something wrong. Also, don’t encourage him whenever he does something good. Let him stand on his own feet. Always be kind to him.
“You’re saying we shouldn’t encourage our child?!” Always encourage him. Say, “I will always buy you ice cream!” Train your children with magnanimity. Raise them to be magnanimous, so that they will be magnanimous from their childhood.
There is no god, except Allah. Shall we talk about Karbala? The commander of the cursed Yazid said, “You won’t punish me if I say something? I want to say something good about Husayn’s (‘a) family.” He replied, “Say it.” The commander asked, “Am I safe? On the way, we whipped and harassed Husayn’s children very much. But, Husayn’s children didn’t say any bad words to us even once. He has trained his family well.”
You have to behave with your children in the same way! This is a method. Learn this method!
[From the series of speeches under the topic of, “‘Taqwa,’ a Plan for Managing Society.”]
===================================
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More...
Description:
Training Children in a Magnanimous Way
Train your children with generosity. Train your children with magnanimity. If they make any mistakes, call them to account a bit later. Or, not at all is even better.
Ayatollah Bahjat’s son said, “When my father wanted to tell us something, he would tell a story and we had to think about it to understand what he meant. Sometimes after a few days, we would think, ‘Maybe he had meant this.’ After a few more days, we would realize, ‘Aha! He was saying this.’” This was his habit. This is the result of having “Taqwa (Piety)!” See how beautiful a person becomes.
His son said, “In the last days of his life, sometimes he talked about the good death of people. Then, we realized he was readying us for his death. ‘Death is nothing! It’s just like sleeping. When a person gets tired, he sleeps.’ Since I knew my father very well, I understood that he was informing us about his leaving. He wouldn’t talk directly. He would tell a story and we had to think about it to understand what he meant.
Once, he told this story, ‘An honourable scholar lived with his son in one room. That scholar told his son, “Shall we put up a curtain in the middle of the room, so that there will be modesty between us?” How modest people were before. These stories are amazing.’ I heard this story. I wondered why he suddenly remembered this story. I had to think about what he wanted to say! Then, I thought since it had been a while that I had to sleep in his room due to his infirmity, maybe he meant that I have to put up a curtain. I put up a curtain in the room when he had gone to teach. Later, I asked him, ‘I have put up a curtain here. Is it good?’ He showed his satisfaction.”
This is how it becomes. This is so beautiful! O God! It’s very beautiful to live like this. For you to treat your child as a person too, don’t call him to account whenever he does something wrong. Also, don’t encourage him whenever he does something good. Let him stand on his own feet. Always be kind to him.
“You’re saying we shouldn’t encourage our child?!” Always encourage him. Say, “I will always buy you ice cream!” Train your children with magnanimity. Raise them to be magnanimous, so that they will be magnanimous from their childhood.
There is no god, except Allah. Shall we talk about Karbala? The commander of the cursed Yazid said, “You won’t punish me if I say something? I want to say something good about Husayn’s (‘a) family.” He replied, “Say it.” The commander asked, “Am I safe? On the way, we whipped and harassed Husayn’s children very much. But, Husayn’s children didn’t say any bad words to us even once. He has trained his family well.”
You have to behave with your children in the same way! This is a method. Learn this method!
[From the series of speeches under the topic of, “‘Taqwa,’ a Plan for Managing Society.”]
===================================
Follow us:
Facebook: https://www.facebook.com/Panahianen/
Instagram: https://www.instagram.com/PanahianEN/
Twitter: https://twitter.com/PanahianEN
Telegram: https://telegram.me/Panahianen/
===================================
Subscribe https://www.youtube.com/c/PanahianEnglish
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See our pages in various languages: https://panahian.net/
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69:10
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Dennis Edney, courageous Canadian lawyer on Omar Khadr- English
Dennis Edney, the courageous Canadian lawyer who is representing Omar Khadr, made an impassioned plea to Muslims to realize their responsibility and bring an end to the injustices being inflicted...
Dennis Edney, the courageous Canadian lawyer who is representing Omar Khadr, made an impassioned plea to Muslims to realize their responsibility and bring an end to the injustices being inflicted on this Canadian youth. Omar, now 22 years old, was only 15 when he was captured in Afghanistan in a firefight on July 27, 2002 in the village of Faridkhel in eastern Afghanistan.
In his detailed explanation of Omar Khadr's case, Dennis Edney had the audience spell-bound as he took them step by step through the false allegations made against Omar. He also narrated in chilling detail of the torture to which Omar was subjected and he explained how much difficulty he had faced in trying to make Omar talk to him when he first visited him because he had been so traumatized after the torture he suffered. Omar finally opened up when, as Dennis Edney explained, he showed him the photo of his young son who was then about 9 years old. The son was dressed in hockey clothes and Omar took the
photograph in his hand and played with it for a while, clearly identifying with the youth.
Edney said he realized at that time that although Omar had grown old physically, his mental age was still frozen at 15 because he was so traumatized.
He also narrated the legal challenges he (Edney) faced in trying to convince the courts in Canada, the Canadian government and others including Muslims that great wrongs are being done to Omar and that unless Muslims stand up to defend his rights, they would also suffer as a consequence.
Dennis Edney was very emphatic that Muslims in Canada and indeed in the West in
general had done nothing wrong. They are being victimized because of the brutal policies pursued by George Bush and his phoney war on terror. They need scapegoats and since Muslims are weak, they are therefore, being exploited and humiliated.
He explained that the Military Tribunals in Guantanamo Bay were a sham and designed specifically to convict all those brought before it. These tribunals were not designed to evaluate the evidence because whenever what the US government said did not fit the conviction, it simply changed the evidence.
Edney also pointed out that the designation of any individual as an "enemy combatant" was meant to deprive that person of the rights granted under the Geneva Conventions. These, he said, were meant to protect prisoners of war. They cannot be charged in a military court or anywhere else. In war, people from each side fight and kill or get killed. These are the rules of warfare. The US cannot unilaterally change these rules.
Dennis Edney was very clear that Omar's case was a political case and that Muslims and others had to become much more active in contacting their elected officials, writing to them constantly to intervene in the case.
He said that the Canadian government was so tightly aligned ideologically with the necons in Washington that it was prepared to sacrifice the rights of its own citizens. He said that Omar is the only Western citizen still in Guantanamo Bay. He also made another point: that Guantanamo Bay is meant for Muslims only. If a white American commits a
crime, he is tried in an American court of law, not sent to Guantanamo Bay.
At times, he appeared quite emotional about what injustice had been inflicted on Omar and urged everyone present to not go home and forget about it.
When he finished he received a standing ovation. People were visibly moved by his presentation and many of them surrounded him after ward to talk to him and asked questions.
He certainly had a big impact on the audience and moved them to become much more active.
More...
Description:
Dennis Edney, the courageous Canadian lawyer who is representing Omar Khadr, made an impassioned plea to Muslims to realize their responsibility and bring an end to the injustices being inflicted on this Canadian youth. Omar, now 22 years old, was only 15 when he was captured in Afghanistan in a firefight on July 27, 2002 in the village of Faridkhel in eastern Afghanistan.
In his detailed explanation of Omar Khadr's case, Dennis Edney had the audience spell-bound as he took them step by step through the false allegations made against Omar. He also narrated in chilling detail of the torture to which Omar was subjected and he explained how much difficulty he had faced in trying to make Omar talk to him when he first visited him because he had been so traumatized after the torture he suffered. Omar finally opened up when, as Dennis Edney explained, he showed him the photo of his young son who was then about 9 years old. The son was dressed in hockey clothes and Omar took the
photograph in his hand and played with it for a while, clearly identifying with the youth.
Edney said he realized at that time that although Omar had grown old physically, his mental age was still frozen at 15 because he was so traumatized.
He also narrated the legal challenges he (Edney) faced in trying to convince the courts in Canada, the Canadian government and others including Muslims that great wrongs are being done to Omar and that unless Muslims stand up to defend his rights, they would also suffer as a consequence.
Dennis Edney was very emphatic that Muslims in Canada and indeed in the West in
general had done nothing wrong. They are being victimized because of the brutal policies pursued by George Bush and his phoney war on terror. They need scapegoats and since Muslims are weak, they are therefore, being exploited and humiliated.
He explained that the Military Tribunals in Guantanamo Bay were a sham and designed specifically to convict all those brought before it. These tribunals were not designed to evaluate the evidence because whenever what the US government said did not fit the conviction, it simply changed the evidence.
Edney also pointed out that the designation of any individual as an "enemy combatant" was meant to deprive that person of the rights granted under the Geneva Conventions. These, he said, were meant to protect prisoners of war. They cannot be charged in a military court or anywhere else. In war, people from each side fight and kill or get killed. These are the rules of warfare. The US cannot unilaterally change these rules.
Dennis Edney was very clear that Omar's case was a political case and that Muslims and others had to become much more active in contacting their elected officials, writing to them constantly to intervene in the case.
He said that the Canadian government was so tightly aligned ideologically with the necons in Washington that it was prepared to sacrifice the rights of its own citizens. He said that Omar is the only Western citizen still in Guantanamo Bay. He also made another point: that Guantanamo Bay is meant for Muslims only. If a white American commits a
crime, he is tried in an American court of law, not sent to Guantanamo Bay.
At times, he appeared quite emotional about what injustice had been inflicted on Omar and urged everyone present to not go home and forget about it.
When he finished he received a standing ovation. People were visibly moved by his presentation and many of them surrounded him after ward to talk to him and asked questions.
He certainly had a big impact on the audience and moved them to become much more active.
19:52
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[09 Oct 13] Speech in Meeting with Participants of 7th Elite Youth Conference - Sayed Ali Khamenei - [English]
The following is the full text of the speech delivered on October 9, 2013 by Ayatollah Khamenei, the Supreme Leader of the Islamic Revolution, in a meeting with participants of the 7th Elite Youth...
The following is the full text of the speech delivered on October 9, 2013 by Ayatollah Khamenei, the Supreme Leader of the Islamic Revolution, in a meeting with participants of the 7th Elite Youth Conference. The meeting was held at Imam Khomeini (r.a.) Hussainiyah.
In the Name of Allah, the Beneficent, the Merciful
Well, as usual, meeting with you dear youth is very sweet and inspiring for me and it prepares the ground for taking action and implementing policies and plans. Most of the things that the friends mentioned in this meeting was informative and notable. Today, I did not write down what you said because I decided to take the prepared notes of each one of you.
By Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, officials in our office - they have heard what I said in this regard now - will collect and categorize the suggestions that you put forward in this meeting. It is necessary for us to pay attention to these suggestions and, by Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, they will receive attention. A number of these suggestions should be submitted to different organizations. A number of the points that the friends made in this meeting requires further explanation. That is to say, it was not clear to me what you meant. For example, one of the friends pointed out that a road map of knowledge should be prepared. I did not understand whether he meant that we should prepare something different from the comprehensive scientific plan on which extensive research has been carried out for a very long time and which has been prepared and implemented.
You dear outstanding personalities who have participated in this meeting and all other outstanding personalities who have not participated in this meeting for any reason should know that whatever your field of study of is and whatever area you work on - including the humanities, technological sciences, fundamental sciences, medical sciences, sciences related to health and all other fields of study on which you work - you are the engineers of the future progress of the country. It is you who are building the future of your dear country, Iran. By Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, if you pursue this goal with firm determinations, great efforts and constant follow-up, you will achieve results and you will build the future Iran.
The point that I would like to address to you is that you should know the strategy of scientific progress with rapid acceleration is a fundamental strategy for the Islamic Republic. The intellectuals of our country have reached the conclusion that if overcoming difficulties and taking difficult paths in Islamic Iran requires two, three prerequisites, one of them is scientific progress. This is a fundamental policy. This policy has been pursued for about 10-12 years now.
Different administrations and officials in charge of such things and outstanding youth have worked and made many efforts in these areas and thankfully today, when we see the results, we become hopeful. I have said many times to the youth, to officials and to you and I would like to say it now: the young individuals and outstanding personalities of our country and our manpower are able to help their country and their people to conquer peaks of progress in different arenas. This capability exists in you. We used to say this based on the experience of other people and the information that we had received from them. But later on, we ourselves experienced this.
I have said many times that Iranian youth and Iranian outstanding personalities can carry out all kinds of scientific and technological tasks provided that the necessary infrastructures exist in our country. There is nothing which Iranian talent and outstanding Iranian personalities cannot produce and build, unless the necessary infrastructure does not exist in the country and these infrastructures should be built. Our country enjoys such a high level of capability and talent. Real progress of the country is not possible except with scientific progress. This is the reason why we said our main discourse and policy is this. Real progress cannot be achieved except with scientific progress.
A number of countries may offer their natural resources and oil barrels to leading countries in terms of wealth and knowledge and they may buy their products in return. In such countries, a kind of superficial progress may be achieved, but this is not real progress. The real progress is inborn and it is made when a nation depends on its own domestic capabilities. The value of countries, governments and nations depends on this inborn power. If a country makes a leap on its own and if it achieves growth from the inside, this will make this country and this nation valuable, important and respected. But if such growth is not achieved from the inside and if it is achieved with the help of others, then this country will not earn respect.
Well, during the time of taghut, it was foreigners and westerners who were prepared to do part of the work related to the nuclear technology in our country and they used to sign certain contracts with Iran. The Bushehr nuclear power plant, which we built with great difficulty after the passage of many years, was supposed to be built by the Germans. Of course, the Germans took the money and did nothing in return and after the Revolution, they did not give us any answer. Now, imagine that such and such a western country builds and manages a nuclear power plant for us and then we benefit from the electricity that such a power plant can generate. This has no dignity and value for a nation. Respect and dignity are achieved when a nation shows its own capabilities. When you develop such a capability, then you can benefit - on an equal footing - from the capabilities of other people, as they benefit from your capabilities.
The point that one of the friends in this meeting made was correct. It is evident that a country cannot only rely on its own capabilities in scientific and technological areas. It should borrow from others as well, but this borrowing should not take place in the form of begging. It should take place on an equal footing. You should offer your scientific achievements to others and you should benefit from their scientific achievements. You should offer your technological achievements to other people and you should benefit from their technological achievements. In such circumstances, you will remain respectable in the world. This is what is necessary.
I will tell you dear youth - who are the children of the Revolution and the Islamic Republic - that the enmity of the camp which confronts Islamic Iran and shows hostility towards it, is focused on the power of Iran. They do not want Iran to become powerful. You should always pay attention to this fundamental point during all events including political, economic, international, regional and domestic events. You should not forget this point. Today, there is a political and powerful camp in the world which does not want Islamic Iran to turn into a powerful country and nation. Since the beginning of the Revolution, the situation has been like this.
I will tell you that in the year 1357, when the Islamic Revolution emerged in Iran and caused that great commotion in the world, a number of outstanding western personalities such as Kissinger, Huntington and Joseph Nye - who are outstanding political personalities in America and Europe - published a series of articles during the early years of the Revolution. These articles and writings warned the western political system and western governments that the Revolution which has been conducted in Iran does not only mean a transfer of power and a change of governments. It means the emergence of a new power in - as they say - the \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"Middle East\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" region. I do not at all like this term. They said that a new power is emerging in - as we say - \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"West Asia\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\".
This new power may not be on a par with western powers in terms of technology and science, but in terms of political influence in areas surrounding this country, it is either better than or as good as western powers and it will challenge them. These outstanding personalities warned western powers about this. This means that, in their opinion, the emergence of this power would put an end to or at least weaken western influence in this sensitive, wealthy and very strategic region which connects three continents to one another and which is the center of oil, wealth and important and necessary minerals. The West has made many efforts to achieve political, economic and - naturally - cultural domination over this region.
At that time, these outstanding western personalities guessed that this would happen and of course, they guessed correctly. Today, after the passage of more than three decades, the nightmare which they have been suffering from is gradually coming true. That is to say, a great national and regional power has emerged which has not been defeated by different economic, security, political and psychological pressures. On the contrary, this power has managed to influence regional nations, to establish and promote communal Islamic culture and to help regional nations have a sense of identity.
The events which occurred two years ago in our region were very important events. You can see how westerners reacted to such events. The events in Egypt, North African and West Asian countries were very important events. The awakening of nations with empty hands and their resistance against the humiliation which the West and America in particular had imposed on these nations with the help of their agents were very great events. Of course, it has not come to an end. Westerners think that they have suppressed this Islamic Awakening but in our opinion, it has not been suppressed. This was a historical juncture and the region is passing through this historical juncture. The fate of this Awakening has not been sealed yet and westerners themselves know this. This can be seen in their analysis of Islamic Awakening and they are still concerned about it. They do not know what is happening in the region. This happened thanks to the uprising of the Iranian nation, the victory of the Revolution and the formation of the Islamic Republic which manifested the emergence of a national, deep-rooted, religious, steadfast, talented and developing power.
Now, on each branch of scientific, technological and research areas you outstanding personalities throughout the country work, you are valuable constituents of this great order which is fulfilling this historical mission. Today, you have shouldered this great responsibility. What is important is that your movement should not stop progressing. What is important is that your movement should continue without any interruption or pause in the middle of the way. The same is true of all important social, political and military movements. When a movement starts, when a great and long-term task begins, you should not let any pause and interruption take place in the middle of the way.
During the Sacred Defense Era, we saw this with our own eyes when we were engaged in battle. During the war, when a movement started, it would achieve victory if it was not stopped. But if our determination was undermined in the middle of the way, if there were doubts, if we showed laziness and if there was a pause or interruption in our work, it would lead to frustration and defeat. You should not let this rapid scientific movement stop progressing.
Of course, I am addressing all people involved in this issue, both you dear youth and different organizations including the Ministry of Science, the Ministry of Health and the Vice Presidency for Scientific and Technological Affairs. You dear youth work hard, acquire knowledge, carry out research and engage in self-edification and often, you carry out interesting and outstanding work. The statements that you made in this meeting is part of this work. Work is not only physical. Offering thoughts, ideas and opinions and making an effort in order to put forward excellent suggestions are among the best pieces of work.
The Vice Presidency for Scientific and Technological Affairs is a very important organization and what it does is very sensitive. A few years ago, this organization was formed at my insistence and later on, the National Elites Foundation was formed. There were certain people who rendered genuine services such as Mrs. Soltankhah and Mr. Vaezzadeh. And today, Mr. Sattari, who is the son of a martyr, is in charge of this vice presidency and this foundation. My advice to the officials in charge of Vice Presidency for Scientific and Technological Affairs and the National Elites Foundation is that they should pursue the matter. You should not start to do things all over again. Outstanding work has been carried out in this regard. You should move forward according to such work. You should try to find and remove shortcomings and weak points and you should not forget about your strong points.
In my opinion, the most important thing which these two organizations can do is that they should focus their efforts on preparing the ground for innovation. Innovation is very important. This process of innovation should not be stopped. Each step should bring about another step. Constant follow-up is necessary in order to preserve the process of innovation in the country. The honorable officials who are in charge of Vice Presidency for Scientific and Technological Affairs should constantly follow up this scientific process in the country. They should see where problems and hurdles lie and they should resolve them. The Supreme Council of Cultural Revolution - which, of course, deals with these issues within the remit of its responsibilities - is important. The Vice Presidency for Scientific and Technological Affairs, which is an organization for coordinating other organizations, other scientific organizations in the country - that is to say, these two ministries - research centers and different scientific and technological centers in charge of implementing these policies should all act in a coordinated and well-organized way. Any kind of disorder and disharmony should be removed.
Of course, our scientific growth is very good on a regional and international level. Our absolute growth rate is good and we enjoy a very fast rate of scientific growth, however this is not the sole standard. This rate of scientific growth should be preserved. This rate of scientific growth does not mean that we have achieved or are close to achieving our goal because we used to be very backward. And the world does not wait for us to move forward. It does not sit and watch. The world is constantly moving forward as well. Of course, the rate of our scientific growth is faster [than the global average] and we should preserve it. If this rate of scientific growth is preserved, there will be this hope that we can conquer peaks and reach front lines and, as I said many times, our country and our scientific centers can be reference points for the world.
This should happen and, by Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, it will happen. Of course, I do not think that this will happen in five, ten, fifteen years. No, this is not the case. A few years ago, I said that you can picture this future in 40, 50 years when everyone in the world has to learn Farsi if they want to have access to new scientific achievements. Your efforts should be focused on this. You should do something to make others need your knowledge and learn your language in order to acquire the knowledge that you have. This is possible.
The late Dr. Chamran was an outstanding scientific personality. In the present time, he is known for war tactics, martyrdom, military expertise and other such things, but he was also an outstanding scientific personality. He studied at an outstanding American university, but later on, he left this university and went to Lebanon and - after that - to his own country to engage in jihad. He used to tell me that in American universities - including the university that he was studying in - there were few outstanding students and the number of Iranians among them was larger than other nationalities. Iranians are more talented than the global average. We have repeatedly heard this from other people and, as I said, in the present time experience shows that this is true.
The point which I have stressed from the beginning and which has not been properly addressed yet is the issue of the connection between science and industry, between universities and industries and between research centers and industrial centers. Of course, it is several years that I see this issue has been addressed by students, outstanding personalities and officials. This is a very important point. We have a scientific community and an industrial community. Our industrial community is thirsty for having access to the scientific and research achievements of our universities and research centers. And our scientific organizations need a market to consume their scientific achievements so that their enthusiasm continues to flow like a bubbling spring.
In the present time, there is not a reasonable and complete relationship between these two communities. If we manage to establish a strong relationship between industries and universities, between industries and research centers or - in the general sense of the word - between industry and science, this will lead to the growth of industrial centers and the blossoming of our universities.
Our industrial centers can turn to universities in order to solve their problems. As well as solving their problems, they can utilize the scientific achievements of universities in their industries. Our universities too can begin to flow smoothly. This is like a dam which has been built, but which does not have an irrigation system. Well, this dam has no value. Half of the work that we should do is to build certain walls and gather water behind these walls. The other half is to build an irrigation system so that the water behind these walls can flow to areas and lands which in are in need of water. This should be done.
Of course, companies and factories should turn to scientific centers more than the past and scientific centers too should prepare themselves more than the past. Each year, we should witness hundreds of research projects - which are requested by industrial centers - in universities and scientific centers. Of course, these requested projects should address domestic needs. In my opinion, today one of our great weak points is that our scientific centers are after foreign projects. Even many youth, professors and other academic people sometimes acknowledge this. Such projects are not things that the country needs. I do not want to say that this is absolutely forbidden, but if you sit and work on certain scientific and research projects in order to meet the needs of such and such a scientific and technological organization in the world - which will buy these projects at a low price - this is not a major achievement. You should see what our domestic needs are, how your research - particularly the research that Ph.D. students and students at higher levels carry out - can help the country and what gaps it can fill.
Therefore, there should be a great and serious competition in the area of innovation. There should be a competition, in the real sense of the word, whether in scientific or in technological areas. In graduate theses, particularly doctoral theses, one of the points which should definitely receive attention is innovation. In these theses, it should be clear in which areas innovation occurs and this should be the standard for evaluation. The National Elites Foundation should work in a serious way to create an environment for scientific enthusiasm. If this happens, the Iranian specialists who live outside Iran will be excited to come to their country and the talented Iranian youth will find the enthusiasm to stay in their own homeland and render services to their own country.
There is a fundamental and important point in this regard which is piety and self-purification. The capabilities of outstanding personalities in our country - including young men and women and their professors - will increase in the shade of piety, self-purification and attention to God. Their capabilities will increase and they can easily make achievements. One of the greatest advantages that you have is youthful purity. This is not a permanent thing. During youth, there is a kind of purity and enlightenment which makes it easy for an individual to enjoy divine mercy. If Allah the Exalted opens up the path for individuals, if He smoothes the way for them and prepares the ground, they will achieve their goals more easily. \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"We will indeed make smooth for him the path to Bliss\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" [The Holy Quran, 92: 7].
You should appreciate the value of the piety, purity, faith and enlightenment which exist in you and which prepare the ground for spirituality. You should ask Allah the Exalted to help you and your country. By Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, we will be able to reach the desired point for our country and our nation. By Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, I will always pray for you, as I have prayed for you so far.
Greetings be upon you and Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s mercy and blessings
More...
Description:
The following is the full text of the speech delivered on October 9, 2013 by Ayatollah Khamenei, the Supreme Leader of the Islamic Revolution, in a meeting with participants of the 7th Elite Youth Conference. The meeting was held at Imam Khomeini (r.a.) Hussainiyah.
In the Name of Allah, the Beneficent, the Merciful
Well, as usual, meeting with you dear youth is very sweet and inspiring for me and it prepares the ground for taking action and implementing policies and plans. Most of the things that the friends mentioned in this meeting was informative and notable. Today, I did not write down what you said because I decided to take the prepared notes of each one of you.
By Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, officials in our office - they have heard what I said in this regard now - will collect and categorize the suggestions that you put forward in this meeting. It is necessary for us to pay attention to these suggestions and, by Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, they will receive attention. A number of these suggestions should be submitted to different organizations. A number of the points that the friends made in this meeting requires further explanation. That is to say, it was not clear to me what you meant. For example, one of the friends pointed out that a road map of knowledge should be prepared. I did not understand whether he meant that we should prepare something different from the comprehensive scientific plan on which extensive research has been carried out for a very long time and which has been prepared and implemented.
You dear outstanding personalities who have participated in this meeting and all other outstanding personalities who have not participated in this meeting for any reason should know that whatever your field of study of is and whatever area you work on - including the humanities, technological sciences, fundamental sciences, medical sciences, sciences related to health and all other fields of study on which you work - you are the engineers of the future progress of the country. It is you who are building the future of your dear country, Iran. By Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, if you pursue this goal with firm determinations, great efforts and constant follow-up, you will achieve results and you will build the future Iran.
The point that I would like to address to you is that you should know the strategy of scientific progress with rapid acceleration is a fundamental strategy for the Islamic Republic. The intellectuals of our country have reached the conclusion that if overcoming difficulties and taking difficult paths in Islamic Iran requires two, three prerequisites, one of them is scientific progress. This is a fundamental policy. This policy has been pursued for about 10-12 years now.
Different administrations and officials in charge of such things and outstanding youth have worked and made many efforts in these areas and thankfully today, when we see the results, we become hopeful. I have said many times to the youth, to officials and to you and I would like to say it now: the young individuals and outstanding personalities of our country and our manpower are able to help their country and their people to conquer peaks of progress in different arenas. This capability exists in you. We used to say this based on the experience of other people and the information that we had received from them. But later on, we ourselves experienced this.
I have said many times that Iranian youth and Iranian outstanding personalities can carry out all kinds of scientific and technological tasks provided that the necessary infrastructures exist in our country. There is nothing which Iranian talent and outstanding Iranian personalities cannot produce and build, unless the necessary infrastructure does not exist in the country and these infrastructures should be built. Our country enjoys such a high level of capability and talent. Real progress of the country is not possible except with scientific progress. This is the reason why we said our main discourse and policy is this. Real progress cannot be achieved except with scientific progress.
A number of countries may offer their natural resources and oil barrels to leading countries in terms of wealth and knowledge and they may buy their products in return. In such countries, a kind of superficial progress may be achieved, but this is not real progress. The real progress is inborn and it is made when a nation depends on its own domestic capabilities. The value of countries, governments and nations depends on this inborn power. If a country makes a leap on its own and if it achieves growth from the inside, this will make this country and this nation valuable, important and respected. But if such growth is not achieved from the inside and if it is achieved with the help of others, then this country will not earn respect.
Well, during the time of taghut, it was foreigners and westerners who were prepared to do part of the work related to the nuclear technology in our country and they used to sign certain contracts with Iran. The Bushehr nuclear power plant, which we built with great difficulty after the passage of many years, was supposed to be built by the Germans. Of course, the Germans took the money and did nothing in return and after the Revolution, they did not give us any answer. Now, imagine that such and such a western country builds and manages a nuclear power plant for us and then we benefit from the electricity that such a power plant can generate. This has no dignity and value for a nation. Respect and dignity are achieved when a nation shows its own capabilities. When you develop such a capability, then you can benefit - on an equal footing - from the capabilities of other people, as they benefit from your capabilities.
The point that one of the friends in this meeting made was correct. It is evident that a country cannot only rely on its own capabilities in scientific and technological areas. It should borrow from others as well, but this borrowing should not take place in the form of begging. It should take place on an equal footing. You should offer your scientific achievements to others and you should benefit from their scientific achievements. You should offer your technological achievements to other people and you should benefit from their technological achievements. In such circumstances, you will remain respectable in the world. This is what is necessary.
I will tell you dear youth - who are the children of the Revolution and the Islamic Republic - that the enmity of the camp which confronts Islamic Iran and shows hostility towards it, is focused on the power of Iran. They do not want Iran to become powerful. You should always pay attention to this fundamental point during all events including political, economic, international, regional and domestic events. You should not forget this point. Today, there is a political and powerful camp in the world which does not want Islamic Iran to turn into a powerful country and nation. Since the beginning of the Revolution, the situation has been like this.
I will tell you that in the year 1357, when the Islamic Revolution emerged in Iran and caused that great commotion in the world, a number of outstanding western personalities such as Kissinger, Huntington and Joseph Nye - who are outstanding political personalities in America and Europe - published a series of articles during the early years of the Revolution. These articles and writings warned the western political system and western governments that the Revolution which has been conducted in Iran does not only mean a transfer of power and a change of governments. It means the emergence of a new power in - as they say - the \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"Middle East\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" region. I do not at all like this term. They said that a new power is emerging in - as we say - \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"West Asia\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\".
This new power may not be on a par with western powers in terms of technology and science, but in terms of political influence in areas surrounding this country, it is either better than or as good as western powers and it will challenge them. These outstanding personalities warned western powers about this. This means that, in their opinion, the emergence of this power would put an end to or at least weaken western influence in this sensitive, wealthy and very strategic region which connects three continents to one another and which is the center of oil, wealth and important and necessary minerals. The West has made many efforts to achieve political, economic and - naturally - cultural domination over this region.
At that time, these outstanding western personalities guessed that this would happen and of course, they guessed correctly. Today, after the passage of more than three decades, the nightmare which they have been suffering from is gradually coming true. That is to say, a great national and regional power has emerged which has not been defeated by different economic, security, political and psychological pressures. On the contrary, this power has managed to influence regional nations, to establish and promote communal Islamic culture and to help regional nations have a sense of identity.
The events which occurred two years ago in our region were very important events. You can see how westerners reacted to such events. The events in Egypt, North African and West Asian countries were very important events. The awakening of nations with empty hands and their resistance against the humiliation which the West and America in particular had imposed on these nations with the help of their agents were very great events. Of course, it has not come to an end. Westerners think that they have suppressed this Islamic Awakening but in our opinion, it has not been suppressed. This was a historical juncture and the region is passing through this historical juncture. The fate of this Awakening has not been sealed yet and westerners themselves know this. This can be seen in their analysis of Islamic Awakening and they are still concerned about it. They do not know what is happening in the region. This happened thanks to the uprising of the Iranian nation, the victory of the Revolution and the formation of the Islamic Republic which manifested the emergence of a national, deep-rooted, religious, steadfast, talented and developing power.
Now, on each branch of scientific, technological and research areas you outstanding personalities throughout the country work, you are valuable constituents of this great order which is fulfilling this historical mission. Today, you have shouldered this great responsibility. What is important is that your movement should not stop progressing. What is important is that your movement should continue without any interruption or pause in the middle of the way. The same is true of all important social, political and military movements. When a movement starts, when a great and long-term task begins, you should not let any pause and interruption take place in the middle of the way.
During the Sacred Defense Era, we saw this with our own eyes when we were engaged in battle. During the war, when a movement started, it would achieve victory if it was not stopped. But if our determination was undermined in the middle of the way, if there were doubts, if we showed laziness and if there was a pause or interruption in our work, it would lead to frustration and defeat. You should not let this rapid scientific movement stop progressing.
Of course, I am addressing all people involved in this issue, both you dear youth and different organizations including the Ministry of Science, the Ministry of Health and the Vice Presidency for Scientific and Technological Affairs. You dear youth work hard, acquire knowledge, carry out research and engage in self-edification and often, you carry out interesting and outstanding work. The statements that you made in this meeting is part of this work. Work is not only physical. Offering thoughts, ideas and opinions and making an effort in order to put forward excellent suggestions are among the best pieces of work.
The Vice Presidency for Scientific and Technological Affairs is a very important organization and what it does is very sensitive. A few years ago, this organization was formed at my insistence and later on, the National Elites Foundation was formed. There were certain people who rendered genuine services such as Mrs. Soltankhah and Mr. Vaezzadeh. And today, Mr. Sattari, who is the son of a martyr, is in charge of this vice presidency and this foundation. My advice to the officials in charge of Vice Presidency for Scientific and Technological Affairs and the National Elites Foundation is that they should pursue the matter. You should not start to do things all over again. Outstanding work has been carried out in this regard. You should move forward according to such work. You should try to find and remove shortcomings and weak points and you should not forget about your strong points.
In my opinion, the most important thing which these two organizations can do is that they should focus their efforts on preparing the ground for innovation. Innovation is very important. This process of innovation should not be stopped. Each step should bring about another step. Constant follow-up is necessary in order to preserve the process of innovation in the country. The honorable officials who are in charge of Vice Presidency for Scientific and Technological Affairs should constantly follow up this scientific process in the country. They should see where problems and hurdles lie and they should resolve them. The Supreme Council of Cultural Revolution - which, of course, deals with these issues within the remit of its responsibilities - is important. The Vice Presidency for Scientific and Technological Affairs, which is an organization for coordinating other organizations, other scientific organizations in the country - that is to say, these two ministries - research centers and different scientific and technological centers in charge of implementing these policies should all act in a coordinated and well-organized way. Any kind of disorder and disharmony should be removed.
Of course, our scientific growth is very good on a regional and international level. Our absolute growth rate is good and we enjoy a very fast rate of scientific growth, however this is not the sole standard. This rate of scientific growth should be preserved. This rate of scientific growth does not mean that we have achieved or are close to achieving our goal because we used to be very backward. And the world does not wait for us to move forward. It does not sit and watch. The world is constantly moving forward as well. Of course, the rate of our scientific growth is faster [than the global average] and we should preserve it. If this rate of scientific growth is preserved, there will be this hope that we can conquer peaks and reach front lines and, as I said many times, our country and our scientific centers can be reference points for the world.
This should happen and, by Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, it will happen. Of course, I do not think that this will happen in five, ten, fifteen years. No, this is not the case. A few years ago, I said that you can picture this future in 40, 50 years when everyone in the world has to learn Farsi if they want to have access to new scientific achievements. Your efforts should be focused on this. You should do something to make others need your knowledge and learn your language in order to acquire the knowledge that you have. This is possible.
The late Dr. Chamran was an outstanding scientific personality. In the present time, he is known for war tactics, martyrdom, military expertise and other such things, but he was also an outstanding scientific personality. He studied at an outstanding American university, but later on, he left this university and went to Lebanon and - after that - to his own country to engage in jihad. He used to tell me that in American universities - including the university that he was studying in - there were few outstanding students and the number of Iranians among them was larger than other nationalities. Iranians are more talented than the global average. We have repeatedly heard this from other people and, as I said, in the present time experience shows that this is true.
The point which I have stressed from the beginning and which has not been properly addressed yet is the issue of the connection between science and industry, between universities and industries and between research centers and industrial centers. Of course, it is several years that I see this issue has been addressed by students, outstanding personalities and officials. This is a very important point. We have a scientific community and an industrial community. Our industrial community is thirsty for having access to the scientific and research achievements of our universities and research centers. And our scientific organizations need a market to consume their scientific achievements so that their enthusiasm continues to flow like a bubbling spring.
In the present time, there is not a reasonable and complete relationship between these two communities. If we manage to establish a strong relationship between industries and universities, between industries and research centers or - in the general sense of the word - between industry and science, this will lead to the growth of industrial centers and the blossoming of our universities.
Our industrial centers can turn to universities in order to solve their problems. As well as solving their problems, they can utilize the scientific achievements of universities in their industries. Our universities too can begin to flow smoothly. This is like a dam which has been built, but which does not have an irrigation system. Well, this dam has no value. Half of the work that we should do is to build certain walls and gather water behind these walls. The other half is to build an irrigation system so that the water behind these walls can flow to areas and lands which in are in need of water. This should be done.
Of course, companies and factories should turn to scientific centers more than the past and scientific centers too should prepare themselves more than the past. Each year, we should witness hundreds of research projects - which are requested by industrial centers - in universities and scientific centers. Of course, these requested projects should address domestic needs. In my opinion, today one of our great weak points is that our scientific centers are after foreign projects. Even many youth, professors and other academic people sometimes acknowledge this. Such projects are not things that the country needs. I do not want to say that this is absolutely forbidden, but if you sit and work on certain scientific and research projects in order to meet the needs of such and such a scientific and technological organization in the world - which will buy these projects at a low price - this is not a major achievement. You should see what our domestic needs are, how your research - particularly the research that Ph.D. students and students at higher levels carry out - can help the country and what gaps it can fill.
Therefore, there should be a great and serious competition in the area of innovation. There should be a competition, in the real sense of the word, whether in scientific or in technological areas. In graduate theses, particularly doctoral theses, one of the points which should definitely receive attention is innovation. In these theses, it should be clear in which areas innovation occurs and this should be the standard for evaluation. The National Elites Foundation should work in a serious way to create an environment for scientific enthusiasm. If this happens, the Iranian specialists who live outside Iran will be excited to come to their country and the talented Iranian youth will find the enthusiasm to stay in their own homeland and render services to their own country.
There is a fundamental and important point in this regard which is piety and self-purification. The capabilities of outstanding personalities in our country - including young men and women and their professors - will increase in the shade of piety, self-purification and attention to God. Their capabilities will increase and they can easily make achievements. One of the greatest advantages that you have is youthful purity. This is not a permanent thing. During youth, there is a kind of purity and enlightenment which makes it easy for an individual to enjoy divine mercy. If Allah the Exalted opens up the path for individuals, if He smoothes the way for them and prepares the ground, they will achieve their goals more easily. \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"We will indeed make smooth for him the path to Bliss\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" [The Holy Quran, 92: 7].
You should appreciate the value of the piety, purity, faith and enlightenment which exist in you and which prepare the ground for spirituality. You should ask Allah the Exalted to help you and your country. By Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, we will be able to reach the desired point for our country and our nation. By Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, I will always pray for you, as I have prayed for you so far.
Greetings be upon you and Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s mercy and blessings
23:14
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Imam Khomeini & The Pure Muhammadan Islam | IP Talk Show | English
What is the \\\'Pure Muhammad Islam\\\'?
And what is one of the most important principles of \\\'Pure Muhammadan Islam\\\'?
And in Islam, is unity something that is limited to just Muslims?...
What is the \\\'Pure Muhammad Islam\\\'?
And what is one of the most important principles of \\\'Pure Muhammadan Islam\\\'?
And in Islam, is unity something that is limited to just Muslims?
What verse of the holy Quran invites towards unity?
And what is meant by the Islam of Pharaoh, the Islam of Abu Sufyan, and the Islam of Yazeed?
What are some of the specifications of the \\\'Pure Muhammadan Islam\\\'?
What is known as \\\'Artificial Islam\\\' and who does it benefit?
Are the people creating disunity following the original Islam given by the holy Prophet Muhammad (S)?
And what is meant by the \\\'Original Friday Prayers\\\'?
And can fear be an attribute of a religious leader?
Why has the holy Prophet Muhammad (S) attributed the Islamic Ummah to a human body?
What is the \\\'Mind Your Own Business Islam\\\'?
And what would you do if you saw someone stealing a car?
Finally, what happens when people decide to remain silent in the face of oppression against themselves and against others?
In order to answer these questions and more, we decided to invite Shaykh Hurr Shabbiri, from the United Kingdom to discuss \\\"Imam Khomeini & The Pure Muhammadan Islam\\\".
#IslamicPulse #IPTalkShow #ImamKhomeini #IslamicRepublic #IslamicRevolution #Revolution #Justice #Truth #ImamKhamenei #Khamenei #Iran #Oppressed #Tyrant #America #AmericanIslam #Culture #Jummah #Shia #PureMuhammadanIslam #Islam #AhlulBayt #Quran #Allah
More...
Description:
What is the \\\'Pure Muhammad Islam\\\'?
And what is one of the most important principles of \\\'Pure Muhammadan Islam\\\'?
And in Islam, is unity something that is limited to just Muslims?
What verse of the holy Quran invites towards unity?
And what is meant by the Islam of Pharaoh, the Islam of Abu Sufyan, and the Islam of Yazeed?
What are some of the specifications of the \\\'Pure Muhammadan Islam\\\'?
What is known as \\\'Artificial Islam\\\' and who does it benefit?
Are the people creating disunity following the original Islam given by the holy Prophet Muhammad (S)?
And what is meant by the \\\'Original Friday Prayers\\\'?
And can fear be an attribute of a religious leader?
Why has the holy Prophet Muhammad (S) attributed the Islamic Ummah to a human body?
What is the \\\'Mind Your Own Business Islam\\\'?
And what would you do if you saw someone stealing a car?
Finally, what happens when people decide to remain silent in the face of oppression against themselves and against others?
In order to answer these questions and more, we decided to invite Shaykh Hurr Shabbiri, from the United Kingdom to discuss \\\"Imam Khomeini & The Pure Muhammadan Islam\\\".
#IslamicPulse #IPTalkShow #ImamKhomeini #IslamicRepublic #IslamicRevolution #Revolution #Justice #Truth #ImamKhamenei #Khamenei #Iran #Oppressed #Tyrant #America #AmericanIslam #Culture #Jummah #Shia #PureMuhammadanIslam #Islam #AhlulBayt #Quran #Allah
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14:06
|
Management Of Affections - Love or Hate - Part 010 - English
وَلَكِنَّ اللَّهَ حَبَّبَ إِلَیْكُمْ الْإِیمَانَ وَزَیَّنَهُ فِی قُلُوبِكُمْ وَكَرَّهَ إِلَیْكُمْ...
وَلَكِنَّ اللَّهَ حَبَّبَ إِلَیْكُمْ الْإِیمَانَ وَزَیَّنَهُ فِی قُلُوبِكُمْ وَكَرَّهَ إِلَیْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْیَانَ أُوْلَئِكَ هُمْ الرَّاشِدُونَ + Kulaini and Ali bin Ibrahim have, in the meaning of this same verse, narrated that here faith is Amirul Momineen and ‘unbelief’ means the first tyrant and by ‘transgression’ is meant the second oppressor and from ‘disobedience’ is meant the third tyrant.
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Description:
وَلَكِنَّ اللَّهَ حَبَّبَ إِلَیْكُمْ الْإِیمَانَ وَزَیَّنَهُ فِی قُلُوبِكُمْ وَكَرَّهَ إِلَیْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْیَانَ أُوْلَئِكَ هُمْ الرَّاشِدُونَ + Kulaini and Ali bin Ibrahim have, in the meaning of this same verse, narrated that here faith is Amirul Momineen and ‘unbelief’ means the first tyrant and by ‘transgression’ is meant the second oppressor and from ‘disobedience’ is meant the third tyrant.
Seymour Hersh Fatah Al-Islam Crisis in Lebanon - English
Fatah-al-Islam in reality is a creation of the Welch Club This club is named for its godfather David Welch - the current assistant to the Secretary of State Condoleezza Rice He is the point man for...
Fatah-al-Islam in reality is a creation of the Welch Club This club is named for its godfather David Welch - the current assistant to the Secretary of State Condoleezza Rice He is the point man for the Bush administration and is guided by Eliot Abrams Key Lebanese members of the Welch Club aka the Club include The Lebanese civil war veteran warlord feudalist and mercurial Walid Jumblatt of the Druze party the Progressive Socialist Party or PSP The extremist Phalange party and its Lebanese Forces LF - The group that conducted the Israel organized massacre at Sabra-Shatilla although led by Elie Hobeika once Geageas mentor Geagea did not take part in the Sept 1982 slaughter of 1700 Palestinian and Lebanese The billionaire Saudi Sheikh and Club president Saad Hariri - Leader of the Sunni Future Movement FM Over a year ago Hariris Future Movement started setting up Sunni Islamist terrorist cells the PSP and LF already had their own militia since the civil war and - despite the Taif Accords requiring militia to disarm - they are now rearmed itching for action and trying dilligently to provoke Hezbollah The FM created Sunni Islamist terrorist cells were meant to serve as a cover for anti-Hezbollah Welch Club projects The plan was that actions taken by these cells - of which Fatah el-Islam is one - could be blamed on al Qaeda or Syria
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Description:
Fatah-al-Islam in reality is a creation of the Welch Club This club is named for its godfather David Welch - the current assistant to the Secretary of State Condoleezza Rice He is the point man for the Bush administration and is guided by Eliot Abrams Key Lebanese members of the Welch Club aka the Club include The Lebanese civil war veteran warlord feudalist and mercurial Walid Jumblatt of the Druze party the Progressive Socialist Party or PSP The extremist Phalange party and its Lebanese Forces LF - The group that conducted the Israel organized massacre at Sabra-Shatilla although led by Elie Hobeika once Geageas mentor Geagea did not take part in the Sept 1982 slaughter of 1700 Palestinian and Lebanese The billionaire Saudi Sheikh and Club president Saad Hariri - Leader of the Sunni Future Movement FM Over a year ago Hariris Future Movement started setting up Sunni Islamist terrorist cells the PSP and LF already had their own militia since the civil war and - despite the Taif Accords requiring militia to disarm - they are now rearmed itching for action and trying dilligently to provoke Hezbollah The FM created Sunni Islamist terrorist cells were meant to serve as a cover for anti-Hezbollah Welch Club projects The plan was that actions taken by these cells - of which Fatah el-Islam is one - could be blamed on al Qaeda or Syria
103:19
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Who Wrote the Bible? ** A MUST SEE! ** - English
This documentary explores questions at the - all heart of the great Christian faith in a fair open-minded fashion - It is NOT meant to be inflamatory but informative - The truth one will see is...
This documentary explores questions at the - all heart of the great Christian faith in a fair open-minded fashion - It is NOT meant to be inflamatory but informative - The truth one will see is the Bible is NOT what it is thought to be -So what is the Bible - Find out - Show it to as many Christians as possible
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Description:
This documentary explores questions at the - all heart of the great Christian faith in a fair open-minded fashion - It is NOT meant to be inflamatory but informative - The truth one will see is the Bible is NOT what it is thought to be -So what is the Bible - Find out - Show it to as many Christians as possible
Who Wrote The Bible - ** A MUST WATCH ** - English
This documentary explores questions at the heart of the great Christian faith in a fair open-minded fashion - It is NOT meant to be inflamatory but informative - The truth one will see is the Bible...
This documentary explores questions at the heart of the great Christian faith in a fair open-minded fashion - It is NOT meant to be inflamatory but informative - The truth one will see is the Bible is NOT what it is thought to be -So what is the Bible - Find out - Show it to as many Christians as possible
More...
Description:
This documentary explores questions at the heart of the great Christian faith in a fair open-minded fashion - It is NOT meant to be inflamatory but informative - The truth one will see is the Bible is NOT what it is thought to be -So what is the Bible - Find out - Show it to as many Christians as possible
3:41
|
President of Georgia Talks About The New World Order-English
President of Georgia Talks About The New World Order This entire interview is nothing but propaganda This was meant to pull at the heart strings of Americans Georgia is completely in the wrong...
President of Georgia Talks About The New World Order This entire interview is nothing but propaganda This was meant to pull at the heart strings of Americans Georgia is completely in the wrong Funny that the NWO is mentioned donot you think
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Description:
President of Georgia Talks About The New World Order This entire interview is nothing but propaganda This was meant to pull at the heart strings of Americans Georgia is completely in the wrong Funny that the NWO is mentioned donot you think
26 Sept. 2008: IRAN - Millions Commemorate Al Quds Day - Persian All Language
26 Sept. 2008: IRAN -- Millions Commemorate Al Quds (Jerusalem) Day. Millions of Iranian citizens pour out onto the streets of the homeland of colorful Aryan tribes of West & Central...
26 Sept. 2008: IRAN -- Millions Commemorate Al Quds (Jerusalem) Day. Millions of Iranian citizens pour out onto the streets of the homeland of colorful Aryan tribes of West & Central Asia to commemorate the "Al Quds" (Jerusalem) day. The day was set by Ayatollah Khomeini during 1980's to coincide with the last Friday of the holly month of Ramadan. The day is meant to symbolize unity among all Muslim and progressive forces in their resistance to the colonial European and US Weapons Industry's occupation of Palestinian land under disguise and cover-up of the sacred religion of Judiasm.
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26 Sept. 2008: IRAN -- Millions Commemorate Al Quds (Jerusalem) Day. Millions of Iranian citizens pour out onto the streets of the homeland of colorful Aryan tribes of West & Central Asia to commemorate the "Al Quds" (Jerusalem) day. The day was set by Ayatollah Khomeini during 1980's to coincide with the last Friday of the holly month of Ramadan. The day is meant to symbolize unity among all Muslim and progressive forces in their resistance to the colonial European and US Weapons Industry's occupation of Palestinian land under disguise and cover-up of the sacred religion of Judiasm.
Karbala Voice Of Human Justice (Sermon of Imam Hussain a.s in Mina) - English
KARBALA-------VOICE OF HUMAN JUSTICE
SPEECH OF HAZRAT IMAM HUSSAIN (A.S)
(At Mina during Hajj of 58 Hijri)
O Community of the powerful, you are the ones, who...
KARBALA-------VOICE OF HUMAN JUSTICE
SPEECH OF HAZRAT IMAM HUSSAIN (A.S)
(At Mina during Hajj of 58 Hijri)
O Community of the powerful, you are the ones, who are blessed with knowledge, virtue and piety and your fear has been put into the hearts of people. Noble learns nobility from you and weak regards you respectable. Those who are equal in status to you, and you do not have any authority over them, also consider you above their position. You can help and support the people in matters where they become disappointed. You tread on the earth with the magnificence of the Kings and esteem of the sages. You have been bestowed with this respect and grandeur because you are expected to raise voice of truth in the way of Allah. So be prepared for the support of true religion although you ignore the reality and do not perform much of your rightful duties. You have belittled the rights of Al-e-Rasool and have completely placed the rights of the weak and the destitute into oblivion. You worry for the attainment of your rights alone. Neither you have spent money in the way of Allah nor have you endangered your life for Him. You have not even shown disdain to tyrants and usurpers of people's rights who indulge in vices publicly and yet you desire for heaven. You wish to stay there with Prophets and expect impunity from God's punishment. For the exclusive respect and status that you enjoy, I fear lest God should inflict punishment upon you as you are the people well aware of the pivotal position of social justice in human society. Although due to the grace of Almighty you are respectable among people but you have scant regard for those who fear God and are close to Him and his prophet. Don't you see that the blind, deaf and poor peasants have been reduced into waifs and strays and you are unmindful and unsympathetic? Your conduct is not befitting your authority nor do you value someone who responds to the call of duty towards the oppressed.
Owing to your laxity, you cooperate with the tyrants and lead your life in an indifferent manner. Allah the Great has enjoined upon you to avoid wrongs and guide the people as well. But you are oblivious of this divine command. This is also very alarming that you have failed to extend due respect to the scholars. I wish you had made some efforts in that regard.
Only those are entitled to run the affairs of the State who have complete knowledge of divine injunctions can differentiate between right (Halal) and wrong (Haram) and can provide justice to the community.
The position you had in that regard have been taken back because you have forsaken the right path and created disputes in the Sunnah of the Prophet which led to mutual differences and one group made life miserable for the other.
If you had shown forbearance upon miseries and borne the difficulties in the way of Allah with steadfastness and perseverance, then you could have been able to enforce justice in the society and transparency in the affairs of the state. But you have yourselves handed over the State of Allah to the oppressors so that they may add their analogies and dubious interpretations to the divine laws and use them as means for satisfying their avaricious intents. You are happy on this temporary life and want escape from death. This insensitivity of yours has left the Muslim Ummah at the mercy of these tyrants.
You have empowered the tyrants upon weak and they have turned the majority into slaves with lots of people losing their life as well. Why one should not express surprise rather one should delve deep into this amazing ocean, that the earth is ruled by the fraudulent, atrocious and unjust tax extracting rulers, who persecute the righteous people. Lord of the Universe is witness to it that even in these circumstances we are struggling for the cause of the oppressed and He on the Day of Judgment would do the justice among us as promised. Continuing speech he said; "Oh Allah Almighty you know that I did not utter anything for the acquisition of power or wealth. Nor I meant to engage into vanity or self exaltation. We only want to direct people towards your 'Deen' and make your settlements worth living for inhabitants so that peace and tranquility prevail among depressed and helpless people and all your injunctions are implemented". After that he addressed to the people: "O' people" if you did not support us and despite being aware of our lineage did not do justice to our rights, then tyrant and cruel rulers would be imposed upon you for ever who would extinguish the candle of "Deen-e-Mobeen" lit up by the Holy Prophet (peace be upon him).
The movement of Karbala was for the restoration of Human rights and enforcement of social justice irrespective of caste, color and creed. Come forward and join this great movement of human history so that a ray of hope could be generated for the oppressed of this world.
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KARBALA-------VOICE OF HUMAN JUSTICE
SPEECH OF HAZRAT IMAM HUSSAIN (A.S)
(At Mina during Hajj of 58 Hijri)
O Community of the powerful, you are the ones, who are blessed with knowledge, virtue and piety and your fear has been put into the hearts of people. Noble learns nobility from you and weak regards you respectable. Those who are equal in status to you, and you do not have any authority over them, also consider you above their position. You can help and support the people in matters where they become disappointed. You tread on the earth with the magnificence of the Kings and esteem of the sages. You have been bestowed with this respect and grandeur because you are expected to raise voice of truth in the way of Allah. So be prepared for the support of true religion although you ignore the reality and do not perform much of your rightful duties. You have belittled the rights of Al-e-Rasool and have completely placed the rights of the weak and the destitute into oblivion. You worry for the attainment of your rights alone. Neither you have spent money in the way of Allah nor have you endangered your life for Him. You have not even shown disdain to tyrants and usurpers of people's rights who indulge in vices publicly and yet you desire for heaven. You wish to stay there with Prophets and expect impunity from God's punishment. For the exclusive respect and status that you enjoy, I fear lest God should inflict punishment upon you as you are the people well aware of the pivotal position of social justice in human society. Although due to the grace of Almighty you are respectable among people but you have scant regard for those who fear God and are close to Him and his prophet. Don't you see that the blind, deaf and poor peasants have been reduced into waifs and strays and you are unmindful and unsympathetic? Your conduct is not befitting your authority nor do you value someone who responds to the call of duty towards the oppressed.
Owing to your laxity, you cooperate with the tyrants and lead your life in an indifferent manner. Allah the Great has enjoined upon you to avoid wrongs and guide the people as well. But you are oblivious of this divine command. This is also very alarming that you have failed to extend due respect to the scholars. I wish you had made some efforts in that regard.
Only those are entitled to run the affairs of the State who have complete knowledge of divine injunctions can differentiate between right (Halal) and wrong (Haram) and can provide justice to the community.
The position you had in that regard have been taken back because you have forsaken the right path and created disputes in the Sunnah of the Prophet which led to mutual differences and one group made life miserable for the other.
If you had shown forbearance upon miseries and borne the difficulties in the way of Allah with steadfastness and perseverance, then you could have been able to enforce justice in the society and transparency in the affairs of the state. But you have yourselves handed over the State of Allah to the oppressors so that they may add their analogies and dubious interpretations to the divine laws and use them as means for satisfying their avaricious intents. You are happy on this temporary life and want escape from death. This insensitivity of yours has left the Muslim Ummah at the mercy of these tyrants.
You have empowered the tyrants upon weak and they have turned the majority into slaves with lots of people losing their life as well. Why one should not express surprise rather one should delve deep into this amazing ocean, that the earth is ruled by the fraudulent, atrocious and unjust tax extracting rulers, who persecute the righteous people. Lord of the Universe is witness to it that even in these circumstances we are struggling for the cause of the oppressed and He on the Day of Judgment would do the justice among us as promised. Continuing speech he said; "Oh Allah Almighty you know that I did not utter anything for the acquisition of power or wealth. Nor I meant to engage into vanity or self exaltation. We only want to direct people towards your 'Deen' and make your settlements worth living for inhabitants so that peace and tranquility prevail among depressed and helpless people and all your injunctions are implemented". After that he addressed to the people: "O' people" if you did not support us and despite being aware of our lineage did not do justice to our rights, then tyrant and cruel rulers would be imposed upon you for ever who would extinguish the candle of "Deen-e-Mobeen" lit up by the Holy Prophet (peace be upon him).
The movement of Karbala was for the restoration of Human rights and enforcement of social justice irrespective of caste, color and creed. Come forward and join this great movement of human history so that a ray of hope could be generated for the oppressed of this world.
Biographical Documentary about Leader of Islamic Revolution [URDU]
Biographical documentary about the life of Rehber e Moazzam Ayatullah Syed Ali Khamenai. This short documentary also depicts the torcher cells of SAVAK meant for punishment of Rehber e Moazzam...
Biographical documentary about the life of Rehber e Moazzam Ayatullah Syed Ali Khamenai. This short documentary also depicts the torcher cells of SAVAK meant for punishment of Rehber e Moazzam during the Islamic revolution movement.
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Biographical documentary about the life of Rehber e Moazzam Ayatullah Syed Ali Khamenai. This short documentary also depicts the torcher cells of SAVAK meant for punishment of Rehber e Moazzam during the Islamic revolution movement.
13:24
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Varfor Ahl al-Bait -Del 1 in Swedish
The purpose of this and the next lecture is meant to prove that the Shiite view on the importance and leadership of Ahl al-Bait is not just a time out of thin air. In this way, I hope that this...
The purpose of this and the next lecture is meant to prove that the Shiite view on the importance and leadership of Ahl al-Bait is not just a time out of thin air. In this way, I hope that this contributes to a better understanding among Muslims and thus, I hope that this helps to reduce some people's hostility towards the successor to the Prophet (S) household.
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The purpose of this and the next lecture is meant to prove that the Shiite view on the importance and leadership of Ahl al-Bait is not just a time out of thin air. In this way, I hope that this contributes to a better understanding among Muslims and thus, I hope that this helps to reduce some people's hostility towards the successor to the Prophet (S) household.
10:44
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Varfor Ahl al-Bait -Del 2 in Swedish
The purpose of this and the next lecture is meant to prove that the Shiite view on the importance and leadership of Ahl al-Bait is not just a time out of thin air. In this way, I hope that this...
The purpose of this and the next lecture is meant to prove that the Shiite view on the importance and leadership of Ahl al-Bait is not just a time out of thin air. In this way, I hope that this contributes to a better understanding among Muslims and thus, I hope that this helps to reduce some people's hostility towards the successor to the Prophet (S) household.
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The purpose of this and the next lecture is meant to prove that the Shiite view on the importance and leadership of Ahl al-Bait is not just a time out of thin air. In this way, I hope that this contributes to a better understanding among Muslims and thus, I hope that this helps to reduce some people's hostility towards the successor to the Prophet (S) household.
Dua Al Qama - Arabic sub English
Dua Al Qama - Haaj Mahdi Samavati This dua is meant to be recited after the recitation of Ziyarat of Ashura. In some books of supplication, this supplication is referred to as Dua Alqamah named...
Dua Al Qama - Haaj Mahdi Samavati This dua is meant to be recited after the recitation of Ziyarat of Ashura. In some books of supplication, this supplication is referred to as Dua Alqamah named after the companion of Imam Sadiq (a), Alqamah. However, Shaykh Abbas Qummi (qs) quotes very clear traditions in Mafatih al-Jinan that Imam Sadiq (a) recited this dua in the presence of the companion Safwan, not Alqamah. Therefore, the correct name of this supplication is Dua to be recited after Ziyarat-e-Ashura or Dua Safwan.
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Dua Al Qama - Haaj Mahdi Samavati This dua is meant to be recited after the recitation of Ziyarat of Ashura. In some books of supplication, this supplication is referred to as Dua Alqamah named after the companion of Imam Sadiq (a), Alqamah. However, Shaykh Abbas Qummi (qs) quotes very clear traditions in Mafatih al-Jinan that Imam Sadiq (a) recited this dua in the presence of the companion Safwan, not Alqamah. Therefore, the correct name of this supplication is Dua to be recited after Ziyarat-e-Ashura or Dua Safwan.
International Rights Activists Express Grave Concern At Crackdown On Shia In Bahrain - 23 SEP 2010 - English
Bahrain triggers human rights uproar
As many as 26 human rights organizations have called on the international community to address Bahrain's suppression of rights advocates and Shias...
Bahrain triggers human rights uproar
As many as 26 human rights organizations have called on the international community to address Bahrain's suppression of rights advocates and Shias population, an Egyptian institute says.
"We stress the international community's responsibility for curbing the security campaign aimed at silencing human rights defenders and concealing the grave abuses committed by the authorities against the citizenry, particularly the Shia community," the organizations said in a petition.
The bodies warned about "the authorities' increasing crackdown on the different forms of expression and peaceful association and assembly" and "the government's growing tendency to set the law aside in favor of naked force, detention, the torture and abuse of peaceful opponents," one of the cosignatories, the Cairo Institute for Human Rights Studies (CIHRS), said in a press release on Wednesday.
They said Manama maintained "a policy of systematic discrimination and marginalization of the Shia majority."
The Shia opposition refuses to recognize the 2002 constitution and has called for a boycott of the upcoming parliamentary elections, set for October 23. The protesting organizations also said that the suppression campaign was meant "to pave the way for wide-ranging election fraud."
Despite their demographic predominance in the kingdom, the Shias have long complained about being discriminated against by the Bahraini government when it comes to obtaining jobs and receiving services.
Earlier in the month, the Manama government revoked the citizenship of leading Shia cleric Ayatollah Sheikh Hussein al-Najati, who represents top Iraqi cleric Grand Ayatollah Ali al-Sistani in Bahrain, as well as the citizenship of his family.
An outspoken critic of the government, Sheikh Abdul Jaleel al-Miqdad, has also been prohibited from leading the Friday Prayers.
The Bahraini government has arrested more than 250 Shias since August, accusing 23 of them of plotting a coup and provoking "violence, rioting and terrorism."
Article Source: http://www.presstv.ir/detail/143715.html
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Bahrain triggers human rights uproar
As many as 26 human rights organizations have called on the international community to address Bahrain's suppression of rights advocates and Shias population, an Egyptian institute says.
"We stress the international community's responsibility for curbing the security campaign aimed at silencing human rights defenders and concealing the grave abuses committed by the authorities against the citizenry, particularly the Shia community," the organizations said in a petition.
The bodies warned about "the authorities' increasing crackdown on the different forms of expression and peaceful association and assembly" and "the government's growing tendency to set the law aside in favor of naked force, detention, the torture and abuse of peaceful opponents," one of the cosignatories, the Cairo Institute for Human Rights Studies (CIHRS), said in a press release on Wednesday.
They said Manama maintained "a policy of systematic discrimination and marginalization of the Shia majority."
The Shia opposition refuses to recognize the 2002 constitution and has called for a boycott of the upcoming parliamentary elections, set for October 23. The protesting organizations also said that the suppression campaign was meant "to pave the way for wide-ranging election fraud."
Despite their demographic predominance in the kingdom, the Shias have long complained about being discriminated against by the Bahraini government when it comes to obtaining jobs and receiving services.
Earlier in the month, the Manama government revoked the citizenship of leading Shia cleric Ayatollah Sheikh Hussein al-Najati, who represents top Iraqi cleric Grand Ayatollah Ali al-Sistani in Bahrain, as well as the citizenship of his family.
An outspoken critic of the government, Sheikh Abdul Jaleel al-Miqdad, has also been prohibited from leading the Friday Prayers.
The Bahraini government has arrested more than 250 Shias since August, accusing 23 of them of plotting a coup and provoking "violence, rioting and terrorism."
Article Source: http://www.presstv.ir/detail/143715.html
6:04
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Pakistan floods - The Indus delta - 21Oct2010 - English
The Indus deltaTwo months after the biggest floods in living memory, Declan Walsh, the Guardian's Pakistan correspondent, travels down the Indus river. In the final part of his journey, he reaches...
The Indus deltaTwo months after the biggest floods in living memory, Declan Walsh, the Guardian's Pakistan correspondent, travels down the Indus river. In the final part of his journey, he reaches the sea at its delta. While the flooding has meant destruction elsewhere, here it means renewal, with fish returning to the area and mangroves being cultivated again.
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The Indus deltaTwo months after the biggest floods in living memory, Declan Walsh, the Guardian's Pakistan correspondent, travels down the Indus river. In the final part of his journey, he reaches the sea at its delta. While the flooding has meant destruction elsewhere, here it means renewal, with fish returning to the area and mangroves being cultivated again.
2:03
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How to Crush the Blacks for DSLR Video Footage - English
Three years ago I would get people telling me to crush the blacks in my video footage, I had no idea what that meant at the time. Over time I have come up with my own interpretation of this which I...
Three years ago I would get people telling me to crush the blacks in my video footage, I had no idea what that meant at the time. Over time I have come up with my own interpretation of this which I share below.
You can do this many different ways in many different NLE's, I show a couple of ways to do it in Sony Vegas Pro 10.
In this video you can see I am "Crushing the Blacks", just look how black my closet looks on the left - it is not that way in the original Canon DSLR footage.
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Three years ago I would get people telling me to crush the blacks in my video footage, I had no idea what that meant at the time. Over time I have come up with my own interpretation of this which I share below.
You can do this many different ways in many different NLE's, I show a couple of ways to do it in Sony Vegas Pro 10.
In this video you can see I am "Crushing the Blacks", just look how black my closet looks on the left - it is not that way in the original Canon DSLR footage.
40:56
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Ramadhan and the wealth fast - Khutbah by Imam Muhammad Al Asi 08-05-2011 - English
Imam Mohammad Al Asi previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East...
Imam Mohammad Al Asi previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. His khutbahs originate from the sidewalk across the street from the Islamic Center, currently under seige.
He is also the author of the first-ever tafseer of the Qur'an - titled : The Ascendant Qur'an- written directly in the English Language. The Qur'an gained popularity with a wide variety of Muslims, justice seeking groups and sinister rulers. However, this has led to translations and interpretations that fit the different agendas of these wayward rulers and often has meant drifting far from the original meaning of the words. Imam Asi attempts to reverse this trend and in my analysis of his struggle, he has deliberately set out to evacuate these covert assailants on Islam's mission who distort or completely alter the message that the Qur'an actually transmit.
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Imam Mohammad Al Asi previously led the daily and Jum'ah prayers inside the Masjid. His speeches were revolutionary and thought provoking, and eventually irritated and threatened the Middle-East Ambassadors who control the Masjid. Finally, the Imam, his family, and other Muslims faithful to the course of Islam were forced out, into the streets. His khutbahs originate from the sidewalk across the street from the Islamic Center, currently under seige.
He is also the author of the first-ever tafseer of the Qur'an - titled : The Ascendant Qur'an- written directly in the English Language. The Qur'an gained popularity with a wide variety of Muslims, justice seeking groups and sinister rulers. However, this has led to translations and interpretations that fit the different agendas of these wayward rulers and often has meant drifting far from the original meaning of the words. Imam Asi attempts to reverse this trend and in my analysis of his struggle, he has deliberately set out to evacuate these covert assailants on Islam's mission who distort or completely alter the message that the Qur'an actually transmit.
[Hajj 2011] Dressed in ihram is a way of describing the state of purity - English
To carry out Hajj rituals pilgrims need to be in a state of Ihram, which is a special state of spiritual purity, helping to reconnect the people with God.
They do this by wearing special...
To carry out Hajj rituals pilgrims need to be in a state of Ihram, which is a special state of spiritual purity, helping to reconnect the people with God.
They do this by wearing special white clothes (which are also called ihram). These white robes are meant to present unity and to break down all barriers including social and economic ones.
There are a number of locations or miqats designated for wearing ihram garment. For those arriving from Medina, it's Shajarah Mosque.
After wearing the Ihram pilgrims say a chant to officially start entering into the state of Ihram.
Here I am, O God, at Thy Command! Here I am at Thy Command! Thou art without associate; Here I am at Thy Command! Thine are praise and grace and dominion! Thou art without associate.
Pilgrims believe that the moment, when they make their intention while in Ihram dress is a very special and moving moment.
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To carry out Hajj rituals pilgrims need to be in a state of Ihram, which is a special state of spiritual purity, helping to reconnect the people with God.
They do this by wearing special white clothes (which are also called ihram). These white robes are meant to present unity and to break down all barriers including social and economic ones.
There are a number of locations or miqats designated for wearing ihram garment. For those arriving from Medina, it's Shajarah Mosque.
After wearing the Ihram pilgrims say a chant to officially start entering into the state of Ihram.
Here I am, O God, at Thy Command! Here I am at Thy Command! Thou art without associate; Here I am at Thy Command! Thine are praise and grace and dominion! Thou art without associate.
Pilgrims believe that the moment, when they make their intention while in Ihram dress is a very special and moving moment.
[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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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
The Unwritten Will and The Calamity of Thursday - English
On a Thursday, just three days before the demise of Prophet (PBUH&HF), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the...
On a Thursday, just three days before the demise of Prophet (PBUH&HF), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the declaration/assignment of his successor for his Ummah. Major Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an opposition group among the companions whose leader was Umar, accused prophet of talking non sense (May Allah protect us) in order to prevent this writing. They questioned the rationality of Prophet to discredit his will. Below is some of the traditions concerning this tragic episode:
It is narrated in Sahih Muslim that:
Ibn Abbas said:\"Thursday! And how tragic that Thursday was!\" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said:\"Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me.\" They said: \"Verily the messenger of Allah is talking no sense.\" (Reference: Sahih Muslim, Chapter of \"Kitabul-Wasiyyah \" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, P1259, Tradition (#1637/21).)
The other version is given by al-Bukhari and Muslim which indicates the role of Umar in that catastrophe: Sahih al-Bukhari Hadiths: 9.468 and 7.573
Narrated Ibn \'Abbas: When the time of the death of the Prophet approached while there were some men in the house, and among them was \'Umar Ibn al-Khattab, the Prophet said: \"Come near let me write for you a writing after which you will never go astray.\" \'Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" The people in the house differed and disputed. Some of them said, \"Come near so that Allah\'s Apostle may write for you a writing after which you will not go astray,\" while the others said what \'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them,\"Go away and leave me.\" Ibn \'Abbas used to say,\" It was a great disaster that their quarrel and noise prevented Allah ‘s Apostle from writing a statement for them.
The above tradition can also be found in Sahih Muslim, Chapter of \"Kitabul- Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, p1259, Tradition (#1637/22).
As you see in the above traditions, the Prophet (PBUH&HF) was accused of talking no sense by an opposition group among the companions whose leader was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company PREVENTED Prophet from writing his will which could prevent people from going astray after him. So the conclusion from the above tradition is that the writing it did NOT take place. In the following tradition, however, Sa\'id Ibn Jubair alleged that the Prophet said three things but he has forgotten the third one which was beneficial for Muslims: Sahih al-Bukhari Hadith: 4.393
Narrated Said bin Jubair:
I heard Ibn \'Abbas saying, \"Thursday! And you know not what Thursday is? After that Ibn \'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn \'Abbas, \"What is (about) Thursday?\" He said, \"When the condition (i.e. health) of Allah\'s Apostle deteriorated, he said,\'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.\' The people differed in their opinions although it was improper to differ in front of a prophet, They said,\'What is wrong with him? Do you think he is talking no sense (delirious)? Ask him (to see if he is talking no sense). The Prophet replied,\'Leave me, for I am in a better state than what you are asking me.\'
Then the Prophet ordered them to do three things saying: \'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.\' The third order was something beneficial which either Ibn \'Abbas did not mention or he mentioned but I forgot!
Sa\'id Ibn Jubair claims that Prophet said three things but he has forgotten the third one which was beneficial for Muslims. It is interesting to see that the narrators who used to memorize thousands of traditions, simply forgot the last will of Prophet (PBUH&HF). Now if you look at the two things that the sub-narrator allegedly attributed to the Prophet, i.e.,
1. Expelling pagans from Arabian Peninsula 2. respecting foreign delegates
One can see that these are not the things that if Muslim do, they will NEVER go astray after Prophet. The matter should be much more important that would Guarantee the salvation of Muslims, and it could be no less important than the subject of leadership. Moreover such claim contradicts the saying of Ibn Abbas (in the early mentioned traditions) who claimed that the quarrel of the companions prevented the prophet from stating his will. Here is the last tradition I would like to mention in this regard.
Sahih al-Bukhari Hadith: 5.716
Narrated Ibn Abbas:
Thursday! And how tragic that Thursday was! The ailment of Allah\'s Apostle became worse (on Thursday) and he said \"Bring me something so that I (order) to write for you something after which you will never go astray.\" The people (present there) quarreled in this matter, and it was not right to quarrel in front of prophet. They said, \"What is wrong with him? (Do you think) he is talking no sense (delirious)?\"
The above tradition is also in Sahih Muslim, Chapter of \"Kitabul-Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version, (Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20).
More addresses for similar traditions:
Sahih al-Bukhari, in the chapter named \"The Book of Knowledge \"
(Kitabul-Ilm), also in the chapter named \"The Book of Medicine \"
(Kitabut-Tib), also in the chapter named \"Kitabul Itisam bil Kitab was-Sunnah\".
Musnad Ahmad Ibn Hanbal, v1,pp 232,239,324f,336,355.
And much more...
Also as indicated above (Sahih al-Bukhari Hadiths: 9.468 and 7.573), Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" Umar and those who supported him prevented prophet from writing (ordering to write) that statement, by accusing him of talking no sense. As I have mentioned in the discussion about \"Quran and Ahlul-Bayt\", prophet clearly indicated that we should follow both Quran AND Ahlul-Bayt in order not to go astray. So Quran alone is not sufficient as opposed to what Umar said above.
There is a bizarre commentary in the footnote of above traditions in Sahih Muslim (1980 Edition, Arabic version). It says: The above incident shows the high virtue of Umar, since he knew that people might not follow what prophet would write, and as a result, people would go to hell because of their disobedience of the order of prophet. So Umar prevented Prophet from writing, in order to save people from going to hell !
Also in the footnote of the same section of Sahih Muslim it is mentioned that Prophet possibly wanted to assign a Caliph on that Thursday, and the matter might have been the matter of successorship which caused such dispute.
In fact, most of the people who where present there, understood the intention of prophet, the same as what Umar did. Because prophet had previously indicated the issue when he said several times that:
\"I shall leave for you two precious Symbols: The book of Allah, and my progeny, that is my family (Itrat & Ahlul-bayt). If you follow them, you will never go astray after me.\" (Sahih al-Tirmidhi; a close version is also given in Sahih Muslim),
And also they were present in GHADIR KHUM where prophet said: \"Whoever I am his master, Ali is his master.\" (see Sahih al-Tirmidhi; Sunan Ibn Maja; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i).
So when prophet during his illness said that \"Let me write something that you never go astray after me\", those people who were present, including Umar, quickly understood that prophet wants to repeat what he had already mentioned, but this time in writing.
A few Quranic verses should also be mentioned here. Allah said in Quran:
* \"O you who believe! Do not raise your voices above the voice of prophet ... lest your deeds become null while you do not perceive.\" (Quran 49:2).
* Allah also said: \"Nor does he (prophet) speak out of his desire. (What he says) is nothing but revelation that is revealed.\" (Quran 53:3-4).
* He, Exalted, also said: \"Whatever apostle tells you accept it, and from whatever he forbids you, keep back.\" (Quran 59:7).
* He, Exalted He is, also said: But no by thy Lord! They can have no Faith until they make thee judge in ALL disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction. (Quran 4:65)
So when such a prophet, three days before his death, wished to write a document of his will to save the Muslims from going astray, he was accused of talking no sense (paranoid)!
The reason that prophet did not repeat his request (if it is true) was that he already was discredited by his companions and was accused of talking no sense. So even if he would say something, those people would not believe in him and would say such instruction has been given while he was talking no sense (paranoid). So Umar made it easy, and by saying that prophet is talking nonsense, ended it up.
There are few Sunni traditions which allege that prophet was confused to assign which person as his successor and finally failed to assign any body as his successor and left it to people to decide. Some even claim that prophet was willing to assign Abu Bakr, but he left it to people.
If Umar have ever heard of such sayings (that prophet was willing to assign Abu Bakr as his successor), he would never stop prophet from stating his will, and would never accuse him of talking no sense. Rather he would let prophet tell his will and assign Abu Bakr as his successor. We all know, the main support in \"Saqifah Bani Sa\'idah\" for the secret nomination of Abu Bakr for Caliphate, was Umar.
So if Umar have not heard of such traditions (the tendency of Prophet to assign Abu Bakr), there is a great possibility that those traditions were fabricated later.
Also it contradicts several authentic Sunni traditions regarding the assignment of Ali-Ibn-Abi-Talib as prophet\'s successor. As you know there are a huge number of fabricated traditions which was created by several pay-rolled scholars in support of some rulers, and mainly to justify what happened.
Finally, I would like to bring to your attention the importance and seriousness of the tragedy:
1- Notice that any person utters his most important wishes when he wants to write the statement of his will at the end of his life.
2- Notice the importance of the person who wants to write the will, who is the last Prophet of God, the best mankind ever. No human in the world was more enthusiastic than him about his community. The person who Allah has ordered us in Quran to follow him unconditionally.
3- Notice that prophet said this statement would be the key element in the destiny of Muslims according to the above traditions. They will never go astray if they abide it.
In such critical moment, people who claimed to be his sincere companions, stopped/insulted him. Those companions are responsible for misleading the Muslims throughout history and the generations to come.
=============
Side Comments
=============
Reading the article, a Sunni brother commented that: How could Umar prevent the manifestation of a Divine Commandment? If writing the will was the order of Allah to his Prophet, then how could be possible that Allah fails to manifest His own wish?
This brother has confused two different issues. Umar was able to prevent the manifestation of divine commandment since he was a human and was gifted some free will. Yet, Umar or any other human can NEVER prevent what Allah foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note of this: There is a difference between the commandment of Allah (which people can disobey) and the will of Allah (which people have no ability to go against). It was the commandment of Allah to write that statement, yet the Will of Allah was what happened.
=========
Another brother mentioned that Prophet Muhammad never wrote a single commandment or teaching of his during his 23 years of ministry. Then how could he order people to bring pen and paper to write somthing for them?
Yes, the messenger of Allah did not write in public, because he used to dictate writing. However, this does not mean that he did not know how to write. It is also true that the Prophet was \"Ummi\", but this does not necessarily mean he did not know how to read and write. It rather means that Prophet did not have any human teacher to teach him how to read and write since the time he was born to his mother (\"Ummi\" derived from \"Umm\" meaning mother). His only teacher was Allah. And this is why Quran is a true miracle from a person who did not have a teacher and he who did not go to school. I would say, clearing doubt about the Quran as God\'s revelation was the only reason that the Messenger of Allah was not ordered attempt to write in public or claim as such.
Reading and writing not only in Arabic but also in all other languages, as well as the knowledge of language of all other creatures are not a lot to claim for the master of all messengers when we see in Quran that Prophet Sulayman and David knew the language of the animals. Again, all such knowledge could be released to the Prophet when he really needed, by the permission of Allah. But to the time it is not necessary, he would act as if he does not have such knowledge. It is like having access to the database rather than having all the knowledge within oneself.
About the Tragedy of Thursday, however, what the Prophet (PBUH&HF) meant by \"writing\" was the common sense of \"ordering to write\", and people were aware of it and was not the first time they have heard of it. Based on the traditions no body even said at that time that how he wants to write. Moreover, even we suppose that Prophet wanted to write by himself and people did not know about his ability to write, they could have given him the benefit of doubt (!!) to see if he can do such miracle (!?) beside all the miracles he has had already shown. Were they suspicious to his miracles?
This is the same Prophet that God said about him \"laa yantqu anil Hawaa\" (he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80, 4:59, etc., and yet to justify a disobedience by some companions can we accuse him of rave? Did God know that there would be a time that His prophet could not stand to the above standard, and still going ahead and revealing such verses in his honor?
=========
Another brother mentioned that if the Prophet inteneded to appoint Ali as the Imam, why did he not do so in the presence of the whole people and not in his house few days before his demise?
The Prophet had already declared the appointment Imam Ali as Imam in many occasions from his first open preach in Mecca (see al-Tabari English, v6, pp 88-92; Ibn al-Athir, v2, p62; Ibn Asakir, v1, p85; al-Durr al-Manthoor, by al-Suyuti, v5, p97) to his last open sermon in Ghadir Khum (see Sahih Tirmidhi, v2, p298; Sunan Ibn Maja, v1, pp 12,43; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i). Note that it was not Prophet who appointed him on his own, but it was rather Allah who appointed him.
What the messenger of Allah wanted to do in his last will was to write (or order to write) what he has already said. But, as quoted earlier, some people around him shamelessly reduced him to the level of insanity. What happened on that thursday is a proof by itself that the Prophet ALREADY assigned a successor, otherwise, there was no point of disobedience!
=========
Another person mentioned the verse \"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion (Quran 5:3)\" which was revealed 2 months before the death of the Prophet shows that there was no new religious command is going to come thereafter. Otherwise, if that important statement the prophet was going to dictate to his followers would have been somthing which was forgotten, would make the verse untrue.
Perhaps the above brother would be surprized to know that many Sunni commentators of Quran have confirmed that the above verse (5:3) was revealed in Ghadir Khum AFTER the Messenger of Allah said: \"Whoever I am his leader, Ali is his leader. O\' God, love those who love him, and be hostile to those who are hostile to him.\" (See the ariticled titled \"Ghadir Khum\" for extensive references). This means the perfection of the religion was due announcing the successor of the Prophet (PBUH&HF).
In fact what prophet wanted to do on that Thursday (three days before his death) was just to repeat, to remind, and to emphasize the things that has been revealed before. He didn\'t want to add any thing new.
No Muslim ever claimed that the position of prophethood has been taken from Muhammad sometime before his death. We do not have such case about other prophets either. Even let\'s suppose he was not prophet any more, or he wanted to say something new. Do you think you can find any man better or more enthusiastic than him about the destiny of his community?! Do you think his last wish was against the prosperity of his people?! How much should they have been rude that even they didn\'t let him talk!!!
[Reference : Shia Encycloedia]- http://www.al-islam.org/encyclopedia
More...
Description:
On a Thursday, just three days before the demise of Prophet (PBUH&HF), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the declaration/assignment of his successor for his Ummah. Major Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an opposition group among the companions whose leader was Umar, accused prophet of talking non sense (May Allah protect us) in order to prevent this writing. They questioned the rationality of Prophet to discredit his will. Below is some of the traditions concerning this tragic episode:
It is narrated in Sahih Muslim that:
Ibn Abbas said:\"Thursday! And how tragic that Thursday was!\" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said:\"Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me.\" They said: \"Verily the messenger of Allah is talking no sense.\" (Reference: Sahih Muslim, Chapter of \"Kitabul-Wasiyyah \" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, P1259, Tradition (#1637/21).)
The other version is given by al-Bukhari and Muslim which indicates the role of Umar in that catastrophe: Sahih al-Bukhari Hadiths: 9.468 and 7.573
Narrated Ibn \'Abbas: When the time of the death of the Prophet approached while there were some men in the house, and among them was \'Umar Ibn al-Khattab, the Prophet said: \"Come near let me write for you a writing after which you will never go astray.\" \'Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" The people in the house differed and disputed. Some of them said, \"Come near so that Allah\'s Apostle may write for you a writing after which you will not go astray,\" while the others said what \'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them,\"Go away and leave me.\" Ibn \'Abbas used to say,\" It was a great disaster that their quarrel and noise prevented Allah ‘s Apostle from writing a statement for them.
The above tradition can also be found in Sahih Muslim, Chapter of \"Kitabul- Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, p1259, Tradition (#1637/22).
As you see in the above traditions, the Prophet (PBUH&HF) was accused of talking no sense by an opposition group among the companions whose leader was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company PREVENTED Prophet from writing his will which could prevent people from going astray after him. So the conclusion from the above tradition is that the writing it did NOT take place. In the following tradition, however, Sa\'id Ibn Jubair alleged that the Prophet said three things but he has forgotten the third one which was beneficial for Muslims: Sahih al-Bukhari Hadith: 4.393
Narrated Said bin Jubair:
I heard Ibn \'Abbas saying, \"Thursday! And you know not what Thursday is? After that Ibn \'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn \'Abbas, \"What is (about) Thursday?\" He said, \"When the condition (i.e. health) of Allah\'s Apostle deteriorated, he said,\'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.\' The people differed in their opinions although it was improper to differ in front of a prophet, They said,\'What is wrong with him? Do you think he is talking no sense (delirious)? Ask him (to see if he is talking no sense). The Prophet replied,\'Leave me, for I am in a better state than what you are asking me.\'
Then the Prophet ordered them to do three things saying: \'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.\' The third order was something beneficial which either Ibn \'Abbas did not mention or he mentioned but I forgot!
Sa\'id Ibn Jubair claims that Prophet said three things but he has forgotten the third one which was beneficial for Muslims. It is interesting to see that the narrators who used to memorize thousands of traditions, simply forgot the last will of Prophet (PBUH&HF). Now if you look at the two things that the sub-narrator allegedly attributed to the Prophet, i.e.,
1. Expelling pagans from Arabian Peninsula 2. respecting foreign delegates
One can see that these are not the things that if Muslim do, they will NEVER go astray after Prophet. The matter should be much more important that would Guarantee the salvation of Muslims, and it could be no less important than the subject of leadership. Moreover such claim contradicts the saying of Ibn Abbas (in the early mentioned traditions) who claimed that the quarrel of the companions prevented the prophet from stating his will. Here is the last tradition I would like to mention in this regard.
Sahih al-Bukhari Hadith: 5.716
Narrated Ibn Abbas:
Thursday! And how tragic that Thursday was! The ailment of Allah\'s Apostle became worse (on Thursday) and he said \"Bring me something so that I (order) to write for you something after which you will never go astray.\" The people (present there) quarreled in this matter, and it was not right to quarrel in front of prophet. They said, \"What is wrong with him? (Do you think) he is talking no sense (delirious)?\"
The above tradition is also in Sahih Muslim, Chapter of \"Kitabul-Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version, (Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20).
More addresses for similar traditions:
Sahih al-Bukhari, in the chapter named \"The Book of Knowledge \"
(Kitabul-Ilm), also in the chapter named \"The Book of Medicine \"
(Kitabut-Tib), also in the chapter named \"Kitabul Itisam bil Kitab was-Sunnah\".
Musnad Ahmad Ibn Hanbal, v1,pp 232,239,324f,336,355.
And much more...
Also as indicated above (Sahih al-Bukhari Hadiths: 9.468 and 7.573), Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" Umar and those who supported him prevented prophet from writing (ordering to write) that statement, by accusing him of talking no sense. As I have mentioned in the discussion about \"Quran and Ahlul-Bayt\", prophet clearly indicated that we should follow both Quran AND Ahlul-Bayt in order not to go astray. So Quran alone is not sufficient as opposed to what Umar said above.
There is a bizarre commentary in the footnote of above traditions in Sahih Muslim (1980 Edition, Arabic version). It says: The above incident shows the high virtue of Umar, since he knew that people might not follow what prophet would write, and as a result, people would go to hell because of their disobedience of the order of prophet. So Umar prevented Prophet from writing, in order to save people from going to hell !
Also in the footnote of the same section of Sahih Muslim it is mentioned that Prophet possibly wanted to assign a Caliph on that Thursday, and the matter might have been the matter of successorship which caused such dispute.
In fact, most of the people who where present there, understood the intention of prophet, the same as what Umar did. Because prophet had previously indicated the issue when he said several times that:
\"I shall leave for you two precious Symbols: The book of Allah, and my progeny, that is my family (Itrat & Ahlul-bayt). If you follow them, you will never go astray after me.\" (Sahih al-Tirmidhi; a close version is also given in Sahih Muslim),
And also they were present in GHADIR KHUM where prophet said: \"Whoever I am his master, Ali is his master.\" (see Sahih al-Tirmidhi; Sunan Ibn Maja; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i).
So when prophet during his illness said that \"Let me write something that you never go astray after me\", those people who were present, including Umar, quickly understood that prophet wants to repeat what he had already mentioned, but this time in writing.
A few Quranic verses should also be mentioned here. Allah said in Quran:
* \"O you who believe! Do not raise your voices above the voice of prophet ... lest your deeds become null while you do not perceive.\" (Quran 49:2).
* Allah also said: \"Nor does he (prophet) speak out of his desire. (What he says) is nothing but revelation that is revealed.\" (Quran 53:3-4).
* He, Exalted, also said: \"Whatever apostle tells you accept it, and from whatever he forbids you, keep back.\" (Quran 59:7).
* He, Exalted He is, also said: But no by thy Lord! They can have no Faith until they make thee judge in ALL disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction. (Quran 4:65)
So when such a prophet, three days before his death, wished to write a document of his will to save the Muslims from going astray, he was accused of talking no sense (paranoid)!
The reason that prophet did not repeat his request (if it is true) was that he already was discredited by his companions and was accused of talking no sense. So even if he would say something, those people would not believe in him and would say such instruction has been given while he was talking no sense (paranoid). So Umar made it easy, and by saying that prophet is talking nonsense, ended it up.
There are few Sunni traditions which allege that prophet was confused to assign which person as his successor and finally failed to assign any body as his successor and left it to people to decide. Some even claim that prophet was willing to assign Abu Bakr, but he left it to people.
If Umar have ever heard of such sayings (that prophet was willing to assign Abu Bakr as his successor), he would never stop prophet from stating his will, and would never accuse him of talking no sense. Rather he would let prophet tell his will and assign Abu Bakr as his successor. We all know, the main support in \"Saqifah Bani Sa\'idah\" for the secret nomination of Abu Bakr for Caliphate, was Umar.
So if Umar have not heard of such traditions (the tendency of Prophet to assign Abu Bakr), there is a great possibility that those traditions were fabricated later.
Also it contradicts several authentic Sunni traditions regarding the assignment of Ali-Ibn-Abi-Talib as prophet\'s successor. As you know there are a huge number of fabricated traditions which was created by several pay-rolled scholars in support of some rulers, and mainly to justify what happened.
Finally, I would like to bring to your attention the importance and seriousness of the tragedy:
1- Notice that any person utters his most important wishes when he wants to write the statement of his will at the end of his life.
2- Notice the importance of the person who wants to write the will, who is the last Prophet of God, the best mankind ever. No human in the world was more enthusiastic than him about his community. The person who Allah has ordered us in Quran to follow him unconditionally.
3- Notice that prophet said this statement would be the key element in the destiny of Muslims according to the above traditions. They will never go astray if they abide it.
In such critical moment, people who claimed to be his sincere companions, stopped/insulted him. Those companions are responsible for misleading the Muslims throughout history and the generations to come.
=============
Side Comments
=============
Reading the article, a Sunni brother commented that: How could Umar prevent the manifestation of a Divine Commandment? If writing the will was the order of Allah to his Prophet, then how could be possible that Allah fails to manifest His own wish?
This brother has confused two different issues. Umar was able to prevent the manifestation of divine commandment since he was a human and was gifted some free will. Yet, Umar or any other human can NEVER prevent what Allah foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note of this: There is a difference between the commandment of Allah (which people can disobey) and the will of Allah (which people have no ability to go against). It was the commandment of Allah to write that statement, yet the Will of Allah was what happened.
=========
Another brother mentioned that Prophet Muhammad never wrote a single commandment or teaching of his during his 23 years of ministry. Then how could he order people to bring pen and paper to write somthing for them?
Yes, the messenger of Allah did not write in public, because he used to dictate writing. However, this does not mean that he did not know how to write. It is also true that the Prophet was \"Ummi\", but this does not necessarily mean he did not know how to read and write. It rather means that Prophet did not have any human teacher to teach him how to read and write since the time he was born to his mother (\"Ummi\" derived from \"Umm\" meaning mother). His only teacher was Allah. And this is why Quran is a true miracle from a person who did not have a teacher and he who did not go to school. I would say, clearing doubt about the Quran as God\'s revelation was the only reason that the Messenger of Allah was not ordered attempt to write in public or claim as such.
Reading and writing not only in Arabic but also in all other languages, as well as the knowledge of language of all other creatures are not a lot to claim for the master of all messengers when we see in Quran that Prophet Sulayman and David knew the language of the animals. Again, all such knowledge could be released to the Prophet when he really needed, by the permission of Allah. But to the time it is not necessary, he would act as if he does not have such knowledge. It is like having access to the database rather than having all the knowledge within oneself.
About the Tragedy of Thursday, however, what the Prophet (PBUH&HF) meant by \"writing\" was the common sense of \"ordering to write\", and people were aware of it and was not the first time they have heard of it. Based on the traditions no body even said at that time that how he wants to write. Moreover, even we suppose that Prophet wanted to write by himself and people did not know about his ability to write, they could have given him the benefit of doubt (!!) to see if he can do such miracle (!?) beside all the miracles he has had already shown. Were they suspicious to his miracles?
This is the same Prophet that God said about him \"laa yantqu anil Hawaa\" (he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80, 4:59, etc., and yet to justify a disobedience by some companions can we accuse him of rave? Did God know that there would be a time that His prophet could not stand to the above standard, and still going ahead and revealing such verses in his honor?
=========
Another brother mentioned that if the Prophet inteneded to appoint Ali as the Imam, why did he not do so in the presence of the whole people and not in his house few days before his demise?
The Prophet had already declared the appointment Imam Ali as Imam in many occasions from his first open preach in Mecca (see al-Tabari English, v6, pp 88-92; Ibn al-Athir, v2, p62; Ibn Asakir, v1, p85; al-Durr al-Manthoor, by al-Suyuti, v5, p97) to his last open sermon in Ghadir Khum (see Sahih Tirmidhi, v2, p298; Sunan Ibn Maja, v1, pp 12,43; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i). Note that it was not Prophet who appointed him on his own, but it was rather Allah who appointed him.
What the messenger of Allah wanted to do in his last will was to write (or order to write) what he has already said. But, as quoted earlier, some people around him shamelessly reduced him to the level of insanity. What happened on that thursday is a proof by itself that the Prophet ALREADY assigned a successor, otherwise, there was no point of disobedience!
=========
Another person mentioned the verse \"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion (Quran 5:3)\" which was revealed 2 months before the death of the Prophet shows that there was no new religious command is going to come thereafter. Otherwise, if that important statement the prophet was going to dictate to his followers would have been somthing which was forgotten, would make the verse untrue.
Perhaps the above brother would be surprized to know that many Sunni commentators of Quran have confirmed that the above verse (5:3) was revealed in Ghadir Khum AFTER the Messenger of Allah said: \"Whoever I am his leader, Ali is his leader. O\' God, love those who love him, and be hostile to those who are hostile to him.\" (See the ariticled titled \"Ghadir Khum\" for extensive references). This means the perfection of the religion was due announcing the successor of the Prophet (PBUH&HF).
In fact what prophet wanted to do on that Thursday (three days before his death) was just to repeat, to remind, and to emphasize the things that has been revealed before. He didn\'t want to add any thing new.
No Muslim ever claimed that the position of prophethood has been taken from Muhammad sometime before his death. We do not have such case about other prophets either. Even let\'s suppose he was not prophet any more, or he wanted to say something new. Do you think you can find any man better or more enthusiastic than him about the destiny of his community?! Do you think his last wish was against the prosperity of his people?! How much should they have been rude that even they didn\'t let him talk!!!
[Reference : Shia Encycloedia]- http://www.al-islam.org/encyclopedia
2:57
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[23 June 2012] Calm returns to Palestinian refugee camps in Lebanon - English
[23 June 2012] Calm returns to Palestinian refugee camps in Lebanon - English
A fragile calm has returned to Lebanon's Palestinian refugee camps after last week's deadly violence between the...
[23 June 2012] Calm returns to Palestinian refugee camps in Lebanon - English
A fragile calm has returned to Lebanon's Palestinian refugee camps after last week's deadly violence between the Lebanese Army and the residents of "Nahr Al-Bared" and "Ain Al-Helwe" Palestinian refugee camps. A number of people were killed and may others wounded in the violence. Days after the incident, Palestinian factions' leaders have confirmed that some infiltrators incited the unrest, aiming to drive a wedge between the Lebanese Army and the residents of the camps.
The Palestinian leadership was prompted to send its delegate, "Azzam Al-Ahmad", to Beirut on Thursday for this matter. The delegate, who met with Lebanese House-speaker, "Nabih Berri" and Army Commander, "Jean Qahwaji", said the unrest in the camps goes in line with a scheme meant to dismantle the entire Arab region.
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Description:
[23 June 2012] Calm returns to Palestinian refugee camps in Lebanon - English
A fragile calm has returned to Lebanon's Palestinian refugee camps after last week's deadly violence between the Lebanese Army and the residents of "Nahr Al-Bared" and "Ain Al-Helwe" Palestinian refugee camps. A number of people were killed and may others wounded in the violence. Days after the incident, Palestinian factions' leaders have confirmed that some infiltrators incited the unrest, aiming to drive a wedge between the Lebanese Army and the residents of the camps.
The Palestinian leadership was prompted to send its delegate, "Azzam Al-Ahmad", to Beirut on Thursday for this matter. The delegate, who met with Lebanese House-speaker, "Nabih Berri" and Army Commander, "Jean Qahwaji", said the unrest in the camps goes in line with a scheme meant to dismantle the entire Arab region.