Search Result in All

Description:

Introduction to Hawza History, Structure and Educational System by Sheikh Dr Shomali - English This lecture was delivered by Dr Shomali on the 28th October 2012 in Qum at the University of Religions and Denomination to a group of 22 visitors from Germany. Shi\\\\\\\'ite seminaries or what is known as \\\\\\\"Hawzāt (plural for Hawzah) \\\\\\\'Ilmiyyah\\\\\\\" have historically played a significant role in developing Islamic as well as pure and empirical sciences. Its institute has been central in educating people and providing the Shi\\\\\\\'a community with spiritual, communal, and political guidance and leadership. In what follows, the significance of knowledge in Islam and development of Islamic sciences will be examined and this will be followed by an exploration of how Shi\\\\\\\'ite seminaries historically developed. This lectures ends with a discussion on the current situation of the Islamic Seminaries of Qum and the way it operates. It is followed by Q&A.

Description:

What is the purpose and the duties of an Imam? After the Messenger of Allah (S), who were these duties transferred to? What are the two wings of Imamate? Finally, what happens if we don\'t walk upon the path of Imamate or we don\'t understand the purpose of Imamate? Ayatollah Sayyid Ali Khamenei explains.

Description:

An Introduction to Shia Sects: Session Two. Why are there so many Islamic Sects? The origins of ideological, social and political differences In Shi’a Islam. If you require the handouts, please email. Subscribe and visit website: www.sheikh-alsalami.org.au Held in Husainiyah Zaynabiyah [Islamic Supreme Shia Council] Sponsored by IslamHub. https://www.facebook.com/ihubaus/

Description:

Message of Thaqalayn \"Al-Ghadir\" and its Relevance to Islamic Unity ________________________________________ Ayatullah Murtaza Mutahhari Translated by Mojgan Jalali Vol. 3, No. 1 and 2 (1417 AH/1996 CE) The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view. Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam. For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity? To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity. Islamic Unity What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens? To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies. These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization. Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam? This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it: \"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125) Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles. As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is. The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point. In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following: \"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\" In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\" You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\"). These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard. \'Allamah Amini Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims? \'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views. \'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below: In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\" In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\": \"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims. Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says: \"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\" Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following: \"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\" \'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks: \"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them. \"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\" \"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion. In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection. To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact. The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency. Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage. Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring. Other Comments on \"al-Ghadir\" Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned. Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states: \"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\" \'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3: \"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\". In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said: \"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\". In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s): \"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\". These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam. Peace be upon him. Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm

Description:

Candle Lightening Azadari and Speeches in Haram of Hazarate Masoomeh [as] Qom - Farsi http://www.masoumeh.com/home.php الإمام الصادق (عليه السلام) قال من زارها عارفاً بحقّها فله الجنة امام صادق (ع) كسى كه آن حضرت را زيارت كند در حالى كه آگاه و متوجه شأن و منزلت او باشد به بهشت مى رود Short Biography of Hadrat Fatima Masoumah (A.S.) The name of this divine lady was Fatima and her nickname was Masoumah. Her father was Imam Musa al-Kazim (A.S.), the seventh Imam of the Shi'ites and her mother was named Najma Khatun who was also the mother of Imam Reza (A.S.), the eighth Shi'ite Imam. She was born on first day of the month of Zee al-Qa'adah in the year 173 A.H./789 A.D., in the holy city of Madinah Munawwarah. Her holy father was martyred in the Baghdad prison at the hands of the Abbasid caliph Harun al-Rashid after undergoing long term of imprisonment and tortures. After the martyrdom of her holy father she came under the care of Imam Reza (A.S.), her elder brother. In the year 200 A.H./815 A.D, Imam Reza (A.S.) was forced to leave Madinah Munawwarah by the orders of Mamun,the Abbasid caliph. Imam Reza (A.S.) came alone to Marv (Khurasan) and did not accompany any of his family members. In the year 201 A.H./816 A.D., Hadrat Fatimah Masoumah (A.S.) accompanied by her brothers and other elders from the Ahlul Bayt (A.S.) left Madinah Munawwarah for Marv (Khurasan) to meet Imam Reza (A.S.). On their way they were welcomed and greeted by the people of the different cities and villages. Hadrat Masoumah (A.S.) like her noble aunt Hadrat Zainab (A.S.) delivered the message of innocence of her brother Imam Reza (A.S) and revealed the evil intentions of the Abbasid caliph to the public. When the caravan reached Saveh a group of armed men who were deputed by Mamun, the Abbasid caliph, savagely attacked them and all the brothers of Hadrat Masoumah (A.S.) were martyred and according to some historical reports she was poisoned and became severely ill. Due to her ill health she was unable to continue her journey towards Khurasan and decided to go towards Qum which is near Saveh. Hadrat Masoumah (A.S.) narrated while going towards Qum that her father, Imam Musa al-Kazim (A.S.) has said that city of Qum is the centre of the Shi'ites. The inhabitants of Qum who were Shi'ites became very happy that Hadrat Masoumah (A.S.) is visiting their city and they gave warm welcome to her. Musa bin Khajraj, the doyen of Ashari family in Qum took the rein of the she-camel litter in his hand in which Hadrat Masoumah (A.S) was travelling and large number of people gathered around the she-camel litter. Hadrat Masoumah (A.S.) entered the city of Qum on 23rd Rabi al-Awwal, in the year 201 A.H./816 A.D. She then resided in the house of Musa bin Khajraj in the locality which is now called as "Maidan Mir". She remained alive only for 17 days because she was poisoned in Saveh.But even in this condition she spent most of her time in praying and supplicating to Allah (SWT). The place of her stay and worship in Qum is now situated in the Madrasa Sittiyah and is known as "Bait al-Nur" and is a place of ziyarah for the Shi'ites. She passed away on 10th Rabi al-Thani, in the year 201 A.H./816 A.D., and she could not meet her elder brother before death. The Shi'ites in Qum greatly mourned her death and she was buried in a place called Bagh-i Babelan, which at that time was located outside the city. When the grave was ready there arose a difference that who should keep the body of Hadrat Masoumah (A.S.) in the grave. It is reported that suddenly two men whose face were covered and riding the horses came to that place and performed the Salaat-e Mayyit ( the prayers for the dead person) and then one of them went in the grave and the other person gave the body of Hadrat Masoumah (A.S.) to that standing person in the grave who laid her to rest in the grave. After the burial ceremony was over both those persons without talking to anybody sat on their horse and went away. It is said that those two holy personalities who performed the burial ceremony for Hadrat Masoumah (A.S.) were Imam Reza (A.S.) and Imam Muhammad Taqi al-Jawad (A.S.). According to sacred rules the burial ceremony of an infallible has to be performed by another infallible person for example the burial ceremony of Hadrat Fatima Zahra (A.S.) was performed by Amir al-Muminin Imam Ali (A.S.). After the burial of Hadrat Masoumah (A.S.), Musa bin Khajraj built a shed over the grave made out of mat. In the year 256 A.H./869 A.D., Hadrat Zainab (A.S.), the daughter of Imam Muhammad Taqi al-Jawad (A.S.) constructed a dome over the grave of her aunt Hadrat Masoumah (A.S.). Since the burial of that divine lady of Islam in Qum, the holy grave of her have become a centre of ziyarah for the lovers of the Holy Ahlul Bayt (A.S.)

Description:

Imam Mohammed Taq i a.s Muhammad al-Jawād or Muhammad at-Taqī (Arabic: الإمام محمد التقي الجواد) (Rajab 10, 195 AH – Dhu al-Qi\'dah 29, 220 AH;[1] approximately April 8, 811 AD – November 24, 835 AD) was the ninth of the Twelve Imams of Twelver Shi\'ism. His given name was Muhammad ibn ‘Alī ibn Mūsā, and among his titles, al-Taqī and al-Jawād are the most renowned. Muhammad al-Taqī was the shortest-lived of the Twelve Imāms, dying at the age of 25.[4] Quotations related to Muhammad al-Taqī al-Jawād at Wikiquote Contents [hide] 1 Birth and family life 2 Early maturity 3 Marriage and lifestyle during Abbasid rule 4 Death 5 Timeline 6 See also 7 Notes 8 External links Birth and family life[edit] He was born on the tenth of Rajab, 195 AH. His mother was Khaizaran, also known as Sabika,[5] a woman from the family of Maria al-Qibtiyya. Hakima, the sister of Ali ar Rida, is reported saying that on the night of al-Taqi’s birth her brother advised her to be present beside his wife. According to a tradition, al-Taqi at his birth looked at the sky and uttered confirmation of the Oneness of Allah and the prophethood of Muhammad and Walaya of Imam Ali. Early maturity[edit] He undertook the responsibility of Imamate at the age of eight years. He was a child when his father was killed. He did not act upon childish or whimsical impulses and he accepted adult responsibility and behaviors at an early age. His possession of extraordinary knowledge at a young age is similar to that of the Islamic tradition of Jesus – a figure called to leadership and prophetic mission while still a child.[6] The story of Mamun al-Rashid\'s first meeting with Imam Muhammad Jawad (as) is interesting. Once Mamun was passing a street in Baghdad with his soldiers. When the other children saw the caliph, they ran away but Imam Jawad (as) did not. Noting this, Mamun al-Rashid stopped his carriage and asked, \"Young man, why did you not run away like the other children?\" Imam Jawad replied calmly, \"For the following two reasons: Neither had I committed a crime, nor was I blocking the way. Why should I have run away or be afraid? And I also know that you will not cause any unnecessary trouble when your way is not blocked, and your horses may go around me.\" Mamun al-Rashid was surprised with this mature reply and asked, \"What is your name?\" \"Muhammad,\" came the reply. \"Whose son are you?\" asked Mamun al-Rashid. \"Son of Ali.\" \"Ali son of who?\" said Mamun, \"Son of Musa, son of Jafar, son of Muhammad, son of Ali, son of Husayn, brother of Hasan, son of Ali the cousin and successor to Muhammad the Messenger of God\" Mamun al-Rashid became even more surprised at the latter answer and rode on. During his hunt the hawk returned to him with a small fish in its beak. He returned toward the city. Once again, he found this young man who said he was Muhammad son of Imam Ali Ridha (as) who remained where he was left. Mamun stopped his carriage near Imam Jawad (as) and said, \"What does this hawk do for me?\", then he changed his mind and hid the fish in his fist and said \"No, instead tell me, what is there in my fist?\" Imam Jawad (as) replied, \"Allah has created tiny fish in the river. The hawks of kings sometimes catch fish from there and bring it to the Kings. These kings hide it in their fist and ask a member of the Ahlul Bayt of the Prophet, \"Tell me what is there in my fist.\" Mamun al-Rashid said, \"Truly, you are the worthy son of Imam Ali Ridha (as). Mamun al-Rashid took the young Imam Jawad (as) with him, and let him live in a nearby house next to the Royal Palace. Since Imam Muhammad Jawad inherited the responsibility of Imamate at a very small age, people became suspicious of his ability to lead the Muslim Ummah. To clear this misconception Yahya ibn Aktham who was serving as the Chief Justice of the Abbasid empire and was the most learned man of that time was called by Mamun al-Rashid to test his knowledge. Muhammad al-Taqi was asked a question concerning Islamic jurisprudence. The Imam was asked, \"What is atonement for a person who hunts a game while he is dressed in the pilgrimage garb (‘Ahram).\" Muhammad al-Taqi responded by saying, \"Your question is utterly vague and lacks definition. You should first clarify : whether the game killed was outside the sanctified area or inside it; whether the hunter was aware of his sin or did so in ignorance; did he kill the game purposely or by mistake, was the hunter a slave or a free man, was he adult or minor, did he commit the sin for the first time or had he done so before, was the hunted game a bird or something else, was it a small animal or a big one, is the sinner sorry for the misdeed or does he insist on it, did he kill it secretly at night or openly during daylight, was he putting on the pilgrimage garb for Hajj or for the Umra? Unless you clarify and define these aspects, how can you have a definite answer?\"[7] According to Twelver Shi’ah Islam, the Imams are perfectly able to give judgment on all matters of religious law and their judgment is always legally correct. To that end Imam Muhammad al-Jawad (as) like the other Imams of Ahl al-Bayt and the Prophets of Islam were born with extraordinary knowledge. To that end it is reported, that during his time in Baghdad he performed incredibly in a public debate with one of the leading scholars of the city, namely Yahya ibn Aktham, and publicly humiliated him. Marriage and lifestyle during Abbasid rule[edit] After Al-Ma\'mun had poisoned Ali al-Ridha to death he endeavored to show that the death had come by a natural cause. Al-Ma\'mun also brought al-Jawad (as) from Medina to Baghdad with the plan of marrying him to his daughter, Umul Fazal. Although the Abbasids made strenuous attempts to forestall it, the marriage was duly solemnised. After living in Baghdad for eight years, al-Taqi and Umul Fazal returned to Medina. There he found his relationship with his wife strained and upon the death of al-Ma\'mun in 833 his fortunes deteriorated. Since Umul Fazal did not have any issues (children) Imam Muhammad Jawad (as) married Soumaneh, who gave him a son and successor, Ali al-Hadi. The successor to his father-in-law, Mamun\'s caliphate, was Al-Mu\'tasim. With the new Abbasid ruler in power al-Jawad (as) was no longer protected and his interests and position were imperilled by the dislike that al-Mu\'tasim had for him. In 835, al-Mu\'tasim called al-Jawad back to Baghdad. The latter left his son Ali al-Hadi (the tenth Shi’ah Imam) with his mother Soumaneh in Medina and set out for Baghdad. He resided there for one more year, becoming a well known scholar and popular in debates. Death[edit] There are various accounts of the circumstances of his death. Ibn Sheher Ashoob records[8] that Al-Mu\'tasim encouraged Umul Fazal to murder him. She duly poisoned him to death on the twenty-ninth of Dhu al-Qi\'dah, 220 Hijra (the 26th year after his birth). Muhammad at-Taqi is buried beside the grave of his grandfather Musa al-Kadhim (the seventh Shi’ah Imam) within Al Kadhimiya Mosque, in Kadhimayn, Iraq – a popular site for visitation and pilgrimage by Shi’a Muslims.

Description:

This Dua is taken from Al-Sahifa al-Sajjadiyya (The Psalms of Islam) AL-SAHIFA AL-SAJJADIYYA is the oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet's great grandson, `Ali ibn al-Husayn, known as Zayn al-'Abidin (the adornment of the worshippers'), and has been cherished in Shi'ite sources from earliest times. Zayn al-'Abidin was the fourth of the Shi'ite Imams, after his father Husayn, his uncle Hasan, and his grandfather 'Ali, the Prophet's son-in-law. Shi'ite tradition considers the Sahifa a book worthy of the utmost veneration, ranking it behind only the Qur'an and `Ali's Nahj al-balagha. The title Al-Sahifat al-Sajjadiyya means simply `The Book of al-Sajjad'. Al-Sajjad is one of the titles given to Zayn al-'Abidin and signifies `the one who constantly prostrates himself in prayer'. The book is often called Al-Sahifat al-Kamilat al-Sajjadiyya, that is, `The "Perfect", or "Complete", Book of al-Sajjad'. The Sahifa has been called by various honorifics, such as `Sister of the Qur'an', `Gospel of the Folk of the House', and `Psalms of the Household of Muhammad'.

Description:

This Dua is taken from Al-Sahifa al-Sajjadiyya (The Psalms of Islam) AL-SAHIFA AL-SAJJADIYYA is the oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet's great grandson, `Ali ibn al-Husayn, known as Zayn al-'Abidin (the adornment of the worshippers'), and has been cherished in Shi'ite sources from earliest times. Zayn al-'Abidin was the fourth of the Shi'ite Imams, after his father Husayn, his uncle Hasan, and his grandfather 'Ali, the Prophet's son-in-law. Shi'ite tradition considers the Sahifa a book worthy of the utmost veneration, ranking it behind only the Qur'an and `Ali's Nahj al-balagha. The title Al-Sahifat al-Sajjadiyya means simply `The Book of al-Sajjad'. Al-Sajjad is one of the titles given to Zayn al-'Abidin and signifies `the one who constantly prostrates himself in prayer'. The book is often called Al-Sahifat al-Kamilat al-Sajjadiyya, that is, `The "Perfect", or "Complete", Book of al-Sajjad'. The Sahifa has been called by various honorifics, such as `Sister of the Qur'an', `Gospel of the Folk of the House', and `Psalms of the Household of Muhammad'.

Description:

This Dua is taken from Al-Sahifa al-Sajjadiyya (The Psalms of Islam) AL-SAHIFA AL-SAJJADIYYA is the oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet's great grandson, `Ali ibn al-Husayn, known as Zayn al-'Abidin (the adornment of the worshippers'), and has been cherished in Shi'ite sources from earliest times. Zayn al-'Abidin was the fourth of the Shi'ite Imams, after his father Husayn, his uncle Hasan, and his grandfather 'Ali, the Prophet's son-in-law. Shi'ite tradition considers the Sahifa a book worthy of the utmost veneration, ranking it behind only the Qur'an and `Ali's Nahj al-balagha. The title Al-Sahifat al-Sajjadiyya means simply `The Book of al-Sajjad'. Al-Sajjad is one of the titles given to Zayn al-'Abidin and signifies `the one who constantly prostrates himself in prayer'. The book is often called Al-Sahifat al-Kamilat al-Sajjadiyya, that is, `The "Perfect", or "Complete", Book of al-Sajjad'. The Sahifa has been called by various honorifics, such as `Sister of the Qur'an', `Gospel of the Folk of the House', and `Psalms of the Household of Muhammad'.

Description:

This Dua is taken from Al-Sahifa al-Sajjadiyya (The Psalms of Islam) AL-SAHIFA AL-SAJJADIYYA is the oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet's great grandson, `Ali ibn al-Husayn, known as Zayn al-'Abidin (the adornment of the worshippers'), and has been cherished in Shi'ite sources from earliest times. Zayn al-'Abidin was the fourth of the Shi'ite Imams, after his father Husayn, his uncle Hasan, and his grandfather 'Ali, the Prophet's son-in-law. Shi'ite tradition considers the Sahifa a book worthy of the utmost veneration, ranking it behind only the Qur'an and `Ali's Nahj al-balagha. The title Al-Sahifat al-Sajjadiyya means simply `The Book of al-Sajjad'. Al-Sajjad is one of the titles given to Zayn al-'Abidin and signifies `the one who constantly prostrates himself in prayer'. The book is often called Al-Sahifat al-Kamilat al-Sajjadiyya, that is, `The "Perfect", or "Complete", Book of al-Sajjad'. The Sahifa has been called by various honorifics, such as `Sister of the Qur'an', `Gospel of the Folk of the House', and `Psalms of the Household of Muhammad'.

Description:

This Dua is taken from Al-Sahifa al-Sajjadiyya (The Psalms of Islam) AL-SAHIFA AL-SAJJADIYYA is the oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet's great grandson, `Ali ibn al-Husayn, known as Zayn al-'Abidin (the adornment of the worshippers'), and has been cherished in Shi'ite sources from earliest times. Zayn al-'Abidin was the fourth of the Shi'ite Imams, after his father Husayn, his uncle Hasan, and his grandfather 'Ali, the Prophet's son-in-law. Shi'ite tradition considers the Sahifa a book worthy of the utmost veneration, ranking it behind only the Qur'an and `Ali's Nahj al-balagha. The title Al-Sahifat al-Sajjadiyya means simply `The Book of al-Sajjad'. Al-Sajjad is one of the titles given to Zayn al-'Abidin and signifies `the one who constantly prostrates himself in prayer'. The book is often called Al-Sahifat al-Kamilat al-Sajjadiyya, that is, `The "Perfect", or "Complete", Book of al-Sajjad'. The Sahifa has been called by various honorifics, such as `Sister of the Qur'an', `Gospel of the Folk of the House', and `Psalms of the Household of Muhammad'

Description:

This Dua is taken from Al-Sahifa al-Sajjadiyya (The Psalms of Islam) AL-SAHIFA AL-SAJJADIYYA is the oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet's great grandson, `Ali ibn al-Husayn, known as Zayn al-'Abidin (the adornment of the worshippers'), and has been cherished in Shi'ite sources from earliest times. Zayn al-'Abidin was the fourth of the Shi'ite Imams, after his father Husayn, his uncle Hasan, and his grandfather 'Ali, the Prophet's son-in-law. Shi'ite tradition considers the Sahifa a book worthy of the utmost veneration, ranking it behind only the Qur'an and `Ali's Nahj al-balagha. The title Al-Sahifat al-Sajjadiyya means simply `The Book of al-Sajjad'. Al-Sajjad is one of the titles given to Zayn al-'Abidin and signifies `the one who constantly prostrates himself in prayer'. The book is often called Al-Sahifat al-Kamilat al-Sajjadiyya, that is, `The "Perfect", or "Complete", Book of al-Sajjad'. The Sahifa has been called by various honorifics, such as `Sister of the Qur'an', `Gospel of the Folk of the House', and `Psalms of the Household of Muhammad'.

Description:

- Humans are complex creatures, both physically and psychologically - God mentions knowledge as the second most precious blessing, however he also emphasizes our rebellious nature in Sura 96 - Our challenge is to control and channel that rebellious nature - Looking at the example of the drama that unfolded at Capitol Hill in Washington DC, following the incitement from US President Donald Trump - Ignorance or poverty were not the causes for this destruction and disturbance of the final verification of the presidential election which found Biden as the winner - Rather it was ego, and greed for power which pushed the President to urge his followers to riot - The way this rebellious crowd was able to gain access to the Capitol without much resistance shows the double standard when you compare with the firm attitude of the police against rallies for black lives matters. - In the Muslim world, we see some religious leaders who exploit the sentiments of their followers and create a hype against Shi‘a minorities in Pakistan in the name of honouring the ṣaḥābah - In Baluchistan province, 11 Shi‘a coal miners from the Hazara tribe were kidnapped from their campsite, taken to the mountains with their hands tied at their backs and then brutally killed - The inaction by the authorities is a deafening statement - Shi‘as have challenged the Salafi extremists to come and talk about the differences by using books and not bullets

Description:

Peshawar Nights is a Shi\'a book by Sultanu\'l-Wa\'izin Shirazi[1] (\"Prince of Preachers from Shiraz\") He had a public debate between Shi\'a Muslims and Sunni Muslims. The debate is said to have taken place in the city of Peshawar in the Soba-e-Serhed (North West Frontier) province of Pakistan beginning on 27 January 1927. A condition of the dialogue was that only sources acceptable to both sects would be cited. The dialogue was held in Persian, commonly understood in the city of Peshawar. The transcript, made by four reporters and published in the newspapers daily, was published in book form in Teheran and soon became a classic authority in the East. The present work is based on the fourth edition, published in Teheran in 1971, the year in which Sultanu\'l-Wa\'izin died at the age of 75