13 replies to this topic

[md. ammar ali]

[md. ammar ali]

[md. ammar ali]

[Aly ReZa]

i am fed up of this

Can any 1 temme what is wilayat al faqih????


Any 1

[md. ammar ali]

http://en.wikipedia....disambiguation)

http://en.wikipedia....Islamic_jurists

[md. ammar ali]

'Her Holiness Zainab   , sister of Imam Hussain , have done as much or nearly as much to propagate the movement of Imam Hussain and are equivalent to it before God. This made us understand that neither men nor women should fear the rule of tyranny .Hazrat Zainab stood up before Yazid and humiliated him beyond measure.

Imam Khomeini encouraged the women to emulate the examples of Hazrat Zainab , in being strong and publicly participating in demonstrations. If anyone knows of the history of Karbala, knows the role that Sayeda Zainab played to propagate the message of Imam Hussain .

-Imam Khomeini

[md. ammar ali]

::Until there is not an attraction from the Beloved’s quarter ::The efforts of the poor lover do not get anywhere:: (Written by Ayotullah al-Khumayni) It should be known that for the wayfarer on the path of God and the emmigrant from the dark house of the self to the real Ka’bah, there is a spiritual journey and a gnostic wayfaring whose origin is the habitat of the self and egoism and whose stages are the planes of finitude pertaining to `the horizons and the souls’ and the Mulk and the Malakut, which have been referred to as `the veils of darkness and lights.’ إنَّ لِلّهِ سَبعَينَ ألفَ حِجابٍ مِن نُورٍ وَ ظُلمَةٍ Verily, for God there are a seventy thousand veils of light and darkness. These are the lights of being and the darkness of finitude, or the lights of Malakut and the darknesses of Mulk, or the darkening pollutions of carnal attachments and the pure lights of the attachment of the heart. These seventy thousand veils of light and darkness are at times summarily referred to as the seven veils, as narrated in relation to the opening takbirat from the Pure Imams, that they remove a veil with every takbirah, and as is also narrated concerning the subject of prostration on the earth of the shrine of al-Husayn, may my soul be ransomed for him, that prostration on it removes the sevenfold veils. And a famous gnostic says: هفت شهر عشق را عطار گشت ما هنوز اندر خم يك كوچه¬ايم Attar has roamed through the sevenfold cites of love, While we are still in the bend of a lane. These in the microcosmic Man have been referred to as the sevenfold subtleties (lata'if) and sometimes their number is reduced to three inclusive veils, referred to as the `threefold realms' of `the horizons' (afaq) and `the threefold planes' of the souls (anfus), and at times to the thousand fold stages well known among the wayfarers. At times they have been divided, in one consideration, to a hundred and, in another consideration, to ten stages. The perfect `arif Shaykh Shahabadi, may his shadow endure forever, used to assign ten stations for every stage from among the stages of the wayfarers, and in this new and original division there would be in all a thousand stations. And Hadrat Ibrahim, the Friend of the Beneficent, may peace be upon him, has expressed his spiritual journey, as reported by God, the Exalted, [in the Qur'an] as consisting of threefold stages, one of which is called `the Star,' another `the Moon,' and the third `the Sun.' In fine, the origin of the spiritual journey is the dark house of the self, and its stages are the planes and levels of the horizons and the souls. Its destination is the sacred Being of God with all the Names and the Attributes, at first, for the Perfect Man, and lastly as that wherein all the Names and the Attributes dissolve, and every name, attribute, and definition belongs to something else. After that the wayfaring human being overcomes his ego and egoism and leaves the house of the ego and passes through the stages and planes of finitude in his search of the real goal and his quest of the Divine, by transcending each of these and piercing through the veils of darkness and light, tearing his heart away from all beings and existences, and purging the Ka'bah of the heart of its idols with his Wall-like hand, and, when all the stars and the moons and the suns set and disappear from the horizon of his heart and the orientation of his heart, undisturbed by attachment to any other, becomes single, unified, and divine, and the state of his heart [like that of Abraham, as described in this verse]: إنِّي وَجَّهتُ وَجهِي لِلَّذي فَطَرَ السَّمواتِ وَ الأرضَ Indeed, I have turned my face towards Him who created the heavens and the earth, (6:80) to become annihilated in the Names, the Essence and the Acts, then, in this state, he would become lost to himself, attaining total obliteration and absolute swoon. Then the Divine takes charge of his being, and he hears with the Divine hearing, sees through the Divine vision, holds with the hand of Divine power, and speaks with the Divine tongue. He beholds through the Divine and sees nothing except God. He speaks through the Divine and says nothing but the Truth, becoming blind, deaf and dumb to the non-Divine, his eye and ear are open to nothing except the Truth. This station is not attained except through the gravity of the Divine and the spark of the fire of love, the flame of eternal love, which brings him close to the threshold of proximity to the Divine. Through that pulse of Divine attraction, which follows from [the Divine] self-love, he is helped so as not to stumble in this valley of bewilderment and so as not to fall victim to shath and the like, which are remnants of egoism. And in this tradition there is a reference to these two, in His words: وَ أنَّهُ لَيتَقَرَّبُ الى بِالنّافِلَةِ حَتَّى أحِبَّهُ And he gradually draws nearer to Me through the nawafil, until I love him. The drawing near of the servant is through the spark of yearning (‘ishq), and the pulse of Divine gravity from love (hubb): تا كه از جانب معشوق نباشد كششي كوشش عاشق بيچاره به جايي نرسد Until there is not an attraction from the Beloved’s quarter, The efforts of the poor lover do not get anywhere. Hence the ultimate of nearness through the nawafil is total fana’, absolute dissolution and complete obliteration, and its result is ‘I become the hearing wherewith he hears . . . .’ And after this complete fana’, total obliteration, absolute annihilation, and complete swoon (sa’q), at times the eternal grace comes to his aid, bringing him to himself and returning him to the domain of his own self, whereat he finds himself in the state of awakening (sahw) and the state of intimacy (uns) and serenity (tumaninah) comes upon him, whereat the glories of Beauty and Majesty dawn upon him. In this state of consciousness, to him are revealed the Attributes in the mirror of the Essence (dhat), and in them the fixed archetypes (a’yan thabitah) and their requisites. The state of the people of the path of gnosis at this station is also like their first station, in that its fixed archetype is subject to a certain Name. Its annihilation is in the same Name as well as its survival. In the state of sahw also the same Name is disclosed to him and the disclosure of the fixed archetype subject to the same Name is obtained by him

courtesy - FB

[md. ammar ali]

Ayatullah Sayed Ruhollah Khomeini

I hope Muslims of other lands will learn a lesson from the experience of the Iranians, slap the West in the face, stand up on their own feet and, by relying on Islam, regain their former honor and glory.

[HabibKarimi]

Mashallah Iran! May Allah bless the nation and strengthen it!

[md. ammar ali]

[md. ammar ali]

You have watched the bird's flight;
But should you remove the shackles of lust,
You will witness the flight of man.
<<<<<<<<<<<<<<<<<<<<<<<
Written by Ayotullah: al-Khumayni

Hence, the intelligent man with sympathy for himself must try by all means to liberate himself from this slavery, and as long as there is opportunity and his powers are intact and his life, health and youth are there and his faculties have not been totally subjugated (by Satan and the carnal self), he must rise to undertake this task. For some time he must exercise vigilance over himself, study his own inner states, reflect about the conditions of those who have passed away and faced an evil fate, and make his heart understand the passing character of worldly life. He must awaken his heart and inform it of the truth narrated from the Holy Prophet (S) who said:
الدُّنيا مَزرَعَة الآخِرَة.
The world is the farm of the Hereafter.
That is, if we do not sow the seeds of righteous deeds in the few days of our life here, the opportunity will be lost for ever. When we reach the threshold of the other world and death seizes us, deeds come to an end., hopes are extinguished. If, God forbid, we continue to remain in the slavery of lusts and the captivity of various carnal desires until the Angel of Death arrives, it is possible that Satan may achieve his ultimate objective of wresting away our faith. He may treat us in such a fashion and metamorphose our hearts to such an extent that we may depart from the world as enemies of God and His prophets and awliya'. If that happens, God knows what calamities, what darkness and what terrors await us.
So, O base self! O negligent heart! Awake from thy sleep and arise to confront this enemy who for years has subdued you and made a captive of you, who drags you whenever he wants and commands you to perform every ugly and destructive deed! Arise and break these bonds! Sever these chains! Seek thy freedom and throw away this disgrace and indignity. Wear the girdle of servitude to God, the Almighty and the Glorious, that you may be free from every kind of servitude and slavery, that you may attain to the absolute kingdom of God in both the worlds.
My dear, although this world - being the believer's prison - is not the abode of Divine award and the place of the manifestation of God's kingdom, but should you come out from the captivity of the carnal self and submit to the servitude of God, make your heart a true monotheist and clear the dusts of plurality from the mirror of the spirit, and turn your heart's attention to the focal point of Absolute Perfection, you will witness its effects in this world itself and your heart will attain such an expanse that it will become the realm of the manifestation of God's total sovereignty, thus becoming greater than all the worlds. Hence He has said:
لا يسعُني أرضي وَ لا سَمائي وَ لكن يسَعُني قَلبُ عَبدِي المُؤمِنِ.
My earth and My heaven do not contain Me, but I am contained in the heart of my faithful slave.
Such richness and contentment will then pervade your heart that all the outward and inward realms will become worthless in your eyes and your will, will become so mighty that it shall not attach itself to the corporeal and the celestial realms; rather it will not even consider them worthy of itself.


courtesy - sj (FB)

[md. ammar ali]

[md. ammar ali]

Ayatullah Sayyid Ali Sistani [HA] doing Tatbeer (qama zani)


Zindagi mein aik baar khoon ka pursa zarroor dena chahiye, logo ko pata nahi ke Gham-e-Hussain(as) mein Nikalney waly khoon ki fazeelat kia hay. Mehshar mein pata chalega ke is khoon ki fazeelat kya hai, jab is khoon ka aik Qatra is Qadar Noorani hoga k Anbiya(as) heraan hongy aur Sawal karein gy
‘Ya Allah!
Ye kesa Noor hai jo hamarey noor per Haavi hy aur yeh Kaun log hain?’
Awaz aegi:
'Yeh Mere Hussain(as) ke Gham mein behny waly Khoon ka Noor Hai'
Imam Jafar e Sadiq,
BEHARUL ANWAAR, JD# 33


For more reference on Qamazani n Zanjeerzani..
read the fatwa's of different Ayatullah..
http://www.azadari4imam.org/

[md. ammar ali]

Your great responsibility today is the pen in your hand.
~ Ayatullah Sayed Ruhollah Khomeini

In this world if pens work for God and His people, machine-guns will withdraw. Make effort by pen and tongue to push machine-guns aside and make the arena available to pens, sciences and knowledge.