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Found 120 results

  1. Imam Ali and Um al baneen

    Salam! Did Imam Ali (as) love Um al baneen like he loved Fatima al zahra? Or did he marry her just so that she could take care of Imam Hussein and imam Hassan?
  2. Uthman the ‘brother’ of Ali?

    ذهبت ولم تلبس منها بشيء The prophet when the body of Uthman passed by: “You have gone without involving yourself in any of it (the Dunya)” A Monastic Life? Uthman loved to worship Allah, this reached such an extent that he decided to lead a monastic lifestyle and disengage himself from all the fleeting things of this world including conjugal relations. The prophet intervened to explain to him why that would be against the Sunna. - Abi Abdillah عليه السلام said: The wife of Uthman b. Madh`un came to the prophet صلى الله عليه وآله and said: O messenger of Allah, Uthman b. Madh`un fasts in the day time and spends the whole night standing in worship, so the messenger of Allah صلى الله عليه وآله came out whilst angry and carrying his slippers [in his hands] until he reached Uthman and found him praying. When Uthman saw that it was the messenger of Allah صلى الله عليه وآله he cut-off his prayer. He [the prophet] said to him: O Uthman, Allah the Exalted did not send me with monasticism rather he sent me with a simple and lenient Hanifiyya. I fast and pray but also interact with my wives, so whoever loves my character should follow my Sunna, and marriage is part of my Sunna. - Sa`ib b. Abi al-Waqqas said: When the affair of Uthman b. Madh`un - who was one of those who abandoned women - occurred, the messenger of Allahصلى الله عليه وآله sent for him and said: O Uthman, I have not been ordered to lead a monastic life, do you seek something else apart from my Sunna? He said: No, O messenger of Allah. He [the prophet] said: part of my Sunna is to pray and then sleep, I sometimes fast and at other times eat, I marry and divorce, so whoever seeks something apart from my Sunna then he is not from me. O Uthman, your wife has a right over you, and your own body has a right over you. Sa`d said: by Allah, there was a group of Muslim men who were ready and willing to castrate themselves and become celibate if the messenger of Allah صلى الله عليه وآله had allowed Uthman to continue in what he had done. - Uthman b. Madh`un said: O messenger of Allah - I desire to to become celibate, the prophet said: wait Uthman, the celibacy of my Umma is fasting and prayers. Uthman said: I desire to lead a wandering life [like some monks], the prophet said: wait Uthman, the wandering life of my Umma is to remain in the Masjid and wait for the next Salat after the last one finishes. Uthman said: I desire not to eat meat [to become a vegetarian], the prophet said: wait Uthman, for I myself do eat meat and enjoy it, if I could have it every day I would, and if I were to ask Allah for that He would give it to me. Uthman said: O prophet of Allah, may my father and mother be sacrificed for you - I desire not to use perfume ever, the prophet said: wait Uthman, for I do use perfume and I like fragrance, and it is my Sunna and the Sunna of the prophets before me. The Prophet’s Grief Uthman participated in the battle of Badr in the year 2 AH and went on to die soon after, becoming the first Muhajir to die in Madina and the first to be buried in Baqi. The prophet grieved at his death. - Aisha said: I saw the messenger of Allah صلى الله عليه وسلم kissing the dead of body of Uthman b. Madh`un until I saw his tears flowing. - Abi Abdillah عليه السلام said: the messenger of Allah صلى الله عليه kissed Uthman b. Madh`un after his death. How do you Know? There is an interesting exchange which happened between the prophet and a woman after Uthman's death. - Abi Abdillah عليه السلام said: the prophet صلى الله عليه وآله heard a woman saying after the death of Uthman b. Madh`un: glad tidings of paradise to you O Abu al-Sa`ib [i.e. Uthman]! so the prophet said to her: and how do you know [that he is in paradise]? it is enough for you to say: he used to love Allah Mighty and Majestic and His prophet … The prophet rebuked the woman to teach us to avoid complacency and a false sense of security. A Gravestone The prophet did not leave the grave of Uthman without marking it so that he can recognize its location and come visit him. - Ali b. Abi Talib عليه السلام said: when Uthman b. Madh`un died, the messenger of Allah صلى الله عليه وآله kissed him, and when he had buried him he sprinkled water on top of the soil of the grave and stretched out a piece of cloth over the grave. He [Uthman] was the first person over whose grave the prophet stretched out a cloth. The prophet went on to level the soil of the grave, then he called for a stone, it was said: O messenger of Allah - what will you do with it? he said: I will mark his grave by it so that I can bury my relations near him, then he placed the stone near the head of the grave. - al-Muttalib said: when Uthman b. Madh`un died, his body was taken out in a procession and was buried. Then the prophet صلى الله عليه وآله ordered a man to bring him a stone, but the man was not able to carry it, so the messenger of Allah صلى الله عليه وآله stood himself, went towards it and rolled up his sleeves - [al-Mutallib said: the one who reported this to me about the messenger of Allah said: it is as though I can still see the whitness of his forearms when he rolled up his sleeves] - then he carried it and placed it at the head and said: I mark with it the grave of my brother so that I can bury next to it those who die of my family. What a great status Uthman must have had for the prophet to want to bury his family members next to him. Note also that the prophet called him ‘his brother’, some have explained this by noting that Uthman was the foster-brother of the prophet because they both suckled from the same woman. It is also possible that he used this as a term of endearment with an eye to his elevated kinship in Islam. Righteous Predecessor The prophet did indeed go ahead with his wish to bury his relations near the grave of Uthman. First when his daughter Ruqayya died and then when Ibrahim his son passed away. He also uses the enigmatic term سلف الصالح which has been rendered here as righteous predecessor but which can also mean righteous ancestor. Perhaps it the latter which is meant keeping in mind that if Uthman was the foster-brother of the prophet then his children would be related to him in some manner. - One of the two [al-Baqir or al-Sadiq] عليه السلام said: when Ruqayya the daughter of the messenger of Allah صلى الله عليه وآلهdied, the messenger of Allah صلى الله عليه وآله said: meet up with our righteous predecessors Uthman b. Madh`un and his fellows … - Ibn Abbas said: when Uthman b. Madh`un died a woman said: congratulations to you O Ibn Madh`un for you have entered paradise! So the messenger of Allah صلى الله عليه وآله looked at her angrily and said: what made you know? for by Allah I am the messenger of Allah but do no know what is going to be done with me, she said: O messenger of Allah he was your warrior and companion. This conversation weighed heavy on the minds of the companions of the messenger of Allah because of what he had said about Uthman while he [Uthman] was the best of them. It went on like this until when Ruqayya the daughter of the messenger of Allah died and he [the prophet] said: meet up with our goodly predecessor Uthman b. Madh`un [i.e. this is when they knew that Uthman must have had a good destination]. The women cried [when Ruqayya died] so Umar began hitting them with a whip, the prophet said to Umar: let them cry! but beware of the screeching of the Shaytan. Then the messenger of Allah صلى الله عليه وآله said: whatever issues from the heart [grief] and the eyes [tears] then it is from Allah and it is a form of mercy, whetever issues from the hand [like beating oneself] and the tongue [like words of despair] then it is from Shaytan. The messenger of Allah صلى الله عليه وآله stood at the edge of the grave while Fatima was at his side crying, so the prophet صلى الله عليه وآله began to wipe away the tears of her eyes with the side of his clothes in sympathy for her. - Aba Abdillah عليه السلام said: … when Ibrahim the son of the messenger of Allah صلى الله عليه وآله died the eyes of the messenger of Allah صلى الله عليه وآله overflowed with tears and he said: the eyes tear-up and the heart grieves but we do not say that which may anger our Lord, we sure are saddened because of you O Ibrahim. Then the prophet صلى الله عليه وآله saw a disparity in his grave so he levelled it out with his hand and said: when one of you does any work then he should do it well, then he said: meet up with you righteous ancestor Uthman b. Madh`un … Ali Remembers a Brother Recall that the prophet is said to have said “I will mark with it the grave of my brother …” referring to Uthman as his brother. He also buried both his blood relations Ruqayya and Ibrahim near this brother of his and said at the time “meet up with our righteous Salaf …” where Salaf can mean ancestor. A pattern emerges when we note that Ali, who is himself well-known as being the brother of the prophet, also referred to Uthman as a brother. - Abu al-Faraj said: Uthman b. Ali about whom it is narrated from Ali that he said: I name him with the name of my brother Uthman b. Madh`un. This Uthman b. Ali went on to sacrifice his life to defend Aba Abdillah al-Husayn عليه السلام in Karbala. It comes as no surprise then that one of the candidates for the anonymous ‘brother’ Ali speaks of in his famous words has been taken refer to Uthman b. Madh`un. - Ali عليه السلام said: In the past I had one I considered a brother in the way of Allah, he became prestigious in my eyes because of how lowly he considered the world to be in his eyes, the needs of the stomach did not have sway over him, he did not long for what he did not get; if he got a thing he would not ask for more; most of his time was spent in silence, but if he spoke he silenced the other speakers and quenched the thirst of questioners, he was weak and considered weak, but at the time of seriousness he was like the lion of the forest or the serpent of the valley, he would not put forth an argument unless it was decisive. He would not reproach anyone in an excusable matter unless he had heard the excuse, he would not speak of any ailment except after its disappearance, he would do what he says, and would not say what he would not do, even if he could be excelled in speaking, he could not be excelled in silence; he was more eager to listen than to speak, if two things confronted him he would see which was more akin to the longing of the heart and would then oppose it [do the other]. Betake yourself to these and implement them and try to compete with each other in them. even if you cannot do it fully then know that acquiring a part is better than giving up the whole. What Could Have Been It is not a stretch to say that had Uthman been alive at the time of the Fitna (sedition) after the death of the messenger of Allah - when the Umma betrayed his testament for the Ahl al-Bayt - he would have sided with Ali in the events to come. One circumstantial evidence for this is that when the prophet paired together one Muhajir with an Ansar in the so-called Ukhuwwa, he paired Uthman b. Madh`un with Abu al-Haytham Malik b. Tahiyyan. We know that this pairing was not random, but a bond which the prophet made using his special insight. He would gather two men who were closest to each other and had an affinity even in their spiritual states. Abu al-Haytham went on die fighting on the side of Ali at Siffin.
  3. The Consultation

    The Consultation When the Prophet, by God, was given his mission, Tell me who was the first to believe, and give his submission? When the Prophet, invited to a feast, and announced to his clan, Tell me who was the one who declared his support, though not yet a man? When Quraysh tried to murder the Prophet, as he lay in his bed, Tell me who was the one who sold his soul, and slept in his stead? When the Prophet, had joined to each Muslim, another, Tell me who was the one who the Prophet, chose as his brother? When challengers stepped forth, at Badr’s wells, trading blows, Tell me who was the foremost in defeating the chiefs and heroes? When the armies were routed, and he was abandoned at Uhud and Hunayn, Tell me who was the one who stood by the Prophet, when no one else did remain? When the Prophet was anxious at Khaybar, and the Muslims were losing the war, Tell me who was it that defeated Marhab and Harith and lifted the door? When the defences were breached, and God’s Prophet called you at Khandaq, Tell me who was the riser, by whose hand entire infidelity was struck? When the beggar came to God’s house, with outstretched palms, Tell me who was the one who even while bowing, gave him alms? When the Prophet, closed to the mosque all but one door, Tell me whose was the house that this honour was truly for? When the monks of Najran, for Mubahila had come to oppose, Tell me who were the representatives, that the Prophet had chose? When it was a time of need, and no one else was prepared to give, Tell me who was it that fed the orphan, needy and captive? When God ordered that charity should be given, and all turned averse, Tell me who was the one who fulfilled the terms of the colloquy verse? When the Prophet had said, you are to me as Harun to Musa had been, Tell me who was addressed as such, and what did he mean? When God decreed that five be gathered under the Yamani cloak, Tell me who was it about which the verse of purification spoke? When the Prophet said “I am the city of knowledge and there is its gate”, Tell me whose name was it then that he used to state?” When the Master of Muslims, at Ghadeer, the Prophet stood up to declare, Tell me whose hand did he raise, or were you not there? When the Prophet had passed, and it was a pain no one could bear, Tell me who washed his body and read his funeral prayer?” They said “O Ali, this was all you, and this none can deny, You do not exaggerate your virtues, nor do you tell a lie!” He said “So what is it in me of which you do not approve, While superiority over me, no one can prove?” They said “then to you we offer the Caliphate on just one condition, That you follow the Qur’an, the Prophet, and your predecessors’ tradition.” He said, “the Qur’an and the Prophet, this much I obey, Apart from that I have no need of adherence to any third way.” They said “Then Ali, to you allegiance we cannot pledge, and if you do not submit, then we will give you the sword’s edge.” He said, “For the sake of Islam, this much I will endure, To avoid calamity, and disunity, is what I wish to ensure.” “But I can see with clarity, that for you this will end in regret, How great will be the troubles, that this affair will beget.” from: https://www.fatefuldawn.com/poetry/the-consultation/
  4. Ya Ali Chant

    Why do some Shias say Ya Ali Madad Do you not seek guidance strictly from Allah as Rasulalah s.a.w did the same. Ali a.s was a human being and not a Wahi since Prophet Mohammad s.a.w is the final Messenger. What is the belief behind this chant
  5. 29th Shawal is the birth Anniversary of Hz Abu Talib (as) so this would be an opportune time to ask this question. Before the hijra, was there a greater servant to Islam and the Prophet than Hz Abu Talib as?
  6. Nouman Ali khan

    Salam! What are Nouman Ali Khan? Is he sunna or shia?
  7. can someone pls provide name arist translation for this latmiya
  8. Why we shouldn't skip prayers!

    I know many of us (believers) have been through this, and I personally experienced my boat sinking and I know it is tough getting it back up. But if you won't understand why you have to get back up then you're definitely going to drown. My point of bringing this topic up is not to scare you away by telling you about the torment of hellfire or the agony in the grave, surely I'll do that by the end of our short exchange, but before everything else I want you to know what benefits and positive change prayers can bring to your life! BENEFITS OF PRAYING There are actually a lot; me and you could go on and on about how practicing Islam can benefit you and the people around you, but this once, let me just mention a few of those that I experienced first-hand. Health Prayer can be a source of exercise for most people. It keeps check on your physical fitness. All the obligatory acts in prayers benefit greatly to ones health. For example, going to ruku and sajda and tash'had saves one from back pain and knee-joints pain. Prayer also wards off many illnesses. Down to Earth When you go down in sujood, it gives you a feeling of how small and insignificant you are in front of all the blessings and creations of Allah سُبْحَانَهُ وَ تَعَالَى. He made so much, and still blesses you and showers upon you from good. Prayer kills your ego and brings you closer to Allah and the reality. Focusing on how you're alone in this world, and how only Allah is your supporter and benefactor even in the time of adversity. Strengthens the heart and the belief Prayer gives you the strength that you are lacking when facing adversity. It becomes a driving force when met with a lot of short-comings. It strengthens ones resolve to keep moving forward and facing new challenges while knowing that Allah never burdens a soul more than what it can bear. Closeness to Allah When we recite the verses sent down to us Humans by Allah سُبْحَانَهُ وَ تَعَالَى, we naturally feel close to Him. His words are the reflection upon our own-selves. When we make dua to Him and kneel down to Him, it shows that we are ready to give in our desires for pleasing Allah سُبْحَانَهُ وَ تَعَالَى. And that: He is the only "one" we can turn to in the time of adversity... There's nobody else, is there? Countenance and Spiritual Pleasantness Did you know that prayers make your face and spirit brighter? Who wouldn't want their face glowing with happiness and zeal. This not only allows others to look at you in good light but also brings a smile to their faces (especially your family). And it takes off a lot of tension from their shoulders (for some reason). Keeps you away from sins and keeps sins away form you Now this is note-worthy, because both sound just about the same. So where lies the difference? The difference is that there in you will come a sense of responsibility and a sense of accountability once you start praying. You will become more aware of your performance near Allah سُبْحَانَهُ وَ تَعَالَى, and you'd want to please him more and more. Who wouldn't want beautiful reward from Allah سُبْحَانَهُ وَ تَعَالَى?And alternatively, Allah will keep you away from sins with his authority over you if he finds your actions pleasing. And no doubt, he is the most merciful and the most benevolent. Along with oft-forgiving. Gets rid of laziness and grooms punctuality Most of the time we are extremely lazy when it comes to our responsibilities and obligations. But once we start being punctual in prayers habitually, we (Insha'Allah) will become more aware of the limited time we have and the utilization of it. Prayer somewhat grooms the instinct of time within you. When you start praying five times a day, you'll begin to realize if you're spending the remaining time the right way. You will have thoughts like: Am I fulfilling my religious obligations correctly? Is Allah سُبْحَانَهُ وَ تَعَالَى going to be pleased enough with the current me? Have I been listening to every words my parents say? Have I done the job that I must in time? Sense of Accountability I know I am kinda repeating myself here, but I couldn't just skip this point. Because this one is very significant when it comes to prayers. In our daily life, if we skip a prayer, do you know how many things go wrong then? How many times we attempt sins and bad acts? Have you ever reflected upon them?Prayer gives you a chance of reflection. And in the future it keeps you intact and in-check that you don't fall astray to bad acts from Satan. Keeps you pure and clean Before going to prayer, you remember, that you have to be Tahir (pure from any impurity). Thus this single remembrance can keep you more than enough clean and pure. Also, performing ablution three-to-five or more so times a day, protects you from Satan and his devilish whispers. Takes away nightmares and bad dreams I am sure many of us had nightmares or dreams that were bad, something you wish you'd never seen. But if you sleep after doing a wudu, and with faith that Allah and His angels will protect you from such dreams (that come from Satan), you'll be protected. WHAT DOES THE QURAN SAY ABOUT PRAYERS? I hope this thread will open your eyes to the importance of prayers and will bring you closer to Allah. If I made a mistake somewhere in the text, then it is solely from me. Forgive me, as I am only human. P.s. Thanks to my brothers and sisters here, they gave me confidence enough to post my material here. lol. I have some serious confidence issues. :P Anyways, thanks to everybody for reading and supporting! Jazak Allah Khair. Hope it will be helpful to at least a single soul!
  9. Is it true that Ismaili folk don't believe that Hazrat Imam Ali (as) was an Imam and that Hazrat Imam Hassan (as) is their first imam?
  10. I have thought not on the basis of history, quran and hadith but on the basis of names of both persons that Abubakr comes before ALI. (AS) But how it can be possible? Look ABubakr " AB" comes first than AL in 'ALI" i can find the only reason that Abubakr may come before ALi. (AS) LOL
  11. NADE ALI(ASWS) Sirf Allama Majlisi(ar) ne naql nahiñ ki hai. Sheikh Muhaddis Noori ne bhi naql ki hai مستدرك‏ الوسائل ج : 15 ص : 483 18935- 4، وَ رَأَيْتُ بِخَطِّ الشَّهِيدِ رَحِمَهُ اللَّهُ ذَكَرَ لِرَدِّ الضَّائِعِ وَ الْآبِقِ تَكْرَارَ هَذَيْنِ الْبَيْتَيْنِ *نَادِ عَلِيّاً مَظْهَرَ الْعَجَائِبِ* *تَجِدْهُ عَوْناً لَكَ فِي النَّوَائِبِ‏* *كُلُّ هَمٍّ وَ غَمٍّ سَيَنْجَلِي بِوَلَايَتِك* َ *يَا عَلِي(ع)ُّ يَا عَلِي(ع)ُّ يَا عَلِي(ع)‏* بحارالأنوار ج : 20 ص : 73 فَقَدْ تَعَجَّبَتِ الْمَلَائِكَةُ أَ مَا عَلِمْتَ أَنَّ جَبْرَئِيلَ قَالَ فِي ذَلِكَ الْيَوْمِ وَ هُوَ يَعْرُجُ إِلَى السَّمَاءِ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ وَ عَنْ عِكْرِمَةَ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ قَالَ لِيَ النَّبِيُّ ص يَوْمَ أُحُدٍ أَ مَا تَسْمَعُ مَدِيحَكَ فِي السَّمَاءِ إِنَّ مَلَكاً اسْمُهُ رِضْوَانُ يُنَادِي لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ قَالَ وَ يُقَالُ إِنَّ النَّبِيَّ ص نُودِيَ فِي هَذَا الْيَوْمِ‏ *نَادِ عَلِيّاً مَظْهَرَ الْعَجَائِبِ* *تَجِدْهُ عَوْناً لَكَ فِي النَّوَائِبِ‏* *كُلُّ هَمٍّ وَ غَمٍّ سَيَنْجَلِي بِوَلَايَتِك* َ *يَا عَلِي(ع)ُّ يَا عَلِي(ع)ُّ يَا عَلِي(ع)‏* MAULA ALI(ASWS) Ki Ziyarat MAULA SADIQ(ASWS) Se Sheikh Mufeed ne Naql ki hai usmeiñ "MAZHARUL AJAAYEB" Jumla hai. بحارالأنوار 97 373 باب 5- زياراته صلوات الله عليه المخ السَّلَامُ عَلَيْكَ يَا مَظْهَرَ الْعَجَائِب‏
  12. Doing Prophets family a favour?

    Wouldn't the Ahl-al-Bayt ruling over the Ummah be the same as reinforcing this idea of a dynastic ruling group present during the time of pre-Islamic Arabia? I personally believe Ali should've been Caliph before he did, but having only the progeny of Ali lead the Muslims, regardless if he's in the lineage of the Prophet (pbuh) can be dangerous. One's familial relationship to the Prophet shouldn't automatically make them a just and able ruler. Of course they should be respected either way.
  13. Abusing and Cursing Sahaba

    Some say Emir Muavia cursed Imam Ali, Since Imam Ali never abused and cursed anyone, why would Imam Ali be Happy to see his followers cursing in the name of His love?? Who would you follow by cursing Sahaba? Imam Ali or Emir Muavia?
  14. Salam to every body, I am a student from East Asian country, before i traveled to Iran and visited Zurkhaneh, I am very impressed by this, so I want to know more about it. I read that Imam Ali also practiced Zurkhaneh, but I think this is only from Shia records? Because Imam Ali is first converted muslim and in his time he was fighting against other pagans. Since Zurkhaneh was originally from ancient Persia and contained other ancient beliefs inside, how could he practice it? Is there any record or hadith narrating this history ? I am very grateful for any reply, Mamnun to all ~
  15. what was the kalma of ali

    can any body tell me what was the kalma of ali ?
  16. Imam Ali

    Allama Ali Ibne Mohammed (630 AH) in his book Usdul Ghaba Vol iv page 31 says, The Holy Prophet had told Ali, your status is like that of Kaaba. People go to Kaaba but that August house never approaches anybody. Therefore after my death, if people come to you and swear the oath of allegiance you accept it and if they do not come to you then you do not go to them.” “The position of Ali (A.S) amongst the people is like Surat Qul Hu Allahu Ahad in the Qur’an.”Muslim, 1/48; Al-Tirmidhi, 2/299; Al-Nisa’i, 27; Musnad Ahmad, 6/299; Ibn Al-Maghazeli, 191.
  17. As-Salamu Alaykom I've seen this qoute everywhere but no one have linked to the source? So now i'm wondering if it is really Imam Ali (as) who said it?? "Two things define you: your patience when you have nothing; and your attitude when you have everything"
  18. source of this quote by Ali

    I've encountered a quote by Ali ibn Abi Talib: "The secret of the Quran is in Surah al-Fatiha (the opening chapter), the secret of al-Fatiha is in the B'ismillah, and the secret of the B'ismillah is in the letter B (ب)." but I can't find the source of this of this quote. Are you familiar with this statement ? or any other that relates to that ? Thanks.
  19. Salam, Sistani (may Allah bless him) is a true representation of how a true and pious muslim should act. Sistani's love for ahlulbayt (as) reflects through his personality and words. I have been following him and he seems like a very peaceful and a very wise man. I just went through his statement on Shia Sunni unity and it is truly amazing knowing how loving he is towards our Sunni brothers/sisters. I wish more Sunni scholars had let go of their egos and put aside the differences and consider us shias as muslims (not these kafir labels). Sistani is a huge Shia figure and for him to say the following words, shows how less of an ego he has. Most scholars today unfortunately love to attack other sects and label them "kafir". This is nothing but ignorance by imposing your own views. I have realised that this is why Shia Sunni unity can't happen because many sunni scholars aren't willing to associate with us Shias. Name me a Sunni scholar(a very big figure) who would be so open-minded for a Sunni to pray in a Shia mosque. The following are some of his statements: - "There is no real difference between Shiite and Sunni beliefs, and I am the servant of all Iraqis [either Sunni or Shiite],” he emphasizes. “I love everyone, and this religion [Islam] is the religion of love,”. - "We should attend Sunnis’ Friday prayers more than Shiite’s. We do not discriminate between Arabs and Kurds, and Islam has collected all of us" - "This kind of conferences are highly important, since they help Shiites and Sunnis find out that there is no real difference between their beliefs, and the difference simply is on legal (Fiqh) issues" I don't mean to attack my Sunni brothers and sisters but It hurts me when we are labelled 'Kafir' by Sunnis. Why can't we all put our fiqh issues aside and be one unit. Going to a sunni mosque in my university and praying in our Shia way leaves such a "frightened look" in so many sunnis faces.
  20. THE SAHABA KNEW OF IMAM ALI'S SUCCESSION TO THE PROPHET!Those who oppose the Shia repeatedly argue that the belief in Imam Ali (peace be upon him) succeeding the Messenger of Allah (peace be upon him and his family) is a belief which was created later in history by a Jewish man, known as Abdullah bin Saba.Little do they read of their own most prominent books of Hadith - which they regard to be their most authentic collections of reports. For if they had delved into their very own Hadith books, they would know that this idea of Imam Ali's succession was something which was known amongst the people. watch the video
  21. Hi. This is my second asking here. As the political topic was controversially I expect this topic not be. I am just trying to learn. Is about the difference between Prophet and Imam. As you know sunni tradition take the difference just in a social and political sense. But I read in Henry Corbins' works, and some shia's works, that shiism have a metaphysical view about that. Of course this topic overcomes rational knowledge, but within my limits I would like understand something. Some sufis, like sheij Al Akbar Ibn Arabi, talk about Prophet Muhammad as pure divine light (nur muhammadiyna) which in our world appears as the individual known as Muhammad, but in this essence is not a mere individual. Is not just an historical figure. I saw something similar in shia tradition about Ali. So, from my point of view if we try to overcome the individual and historical understanding about Muhammad and Ali, we can not means them as two individuals. Their difference is not like difference among common people as John and Matheu or Sayd and Samid. Then, it seem like the sufi's view and shia view are the same, or at leas very similar. So, why the status of Muhammad and Ali became a controversial topic? Which is the best source (translated into european language) for to study that? can you recommend me something? Thank you very much. Be well
  22. Aslaamu-alaikum to all the readers. I have a question that I was asked by a friend recently but got stuck for an answer. His question started with, in the Shia Fiqh, is The act of Hajj (pilgrimage) obligatory (Wajib) on females? To which I replied that Hajj is wajib on every Muslim, from my common sense. HOWEVER, he further asked me to prove if any females in prophets household (more so referring to Lady Khatijah sa, Lady Fatima sa, Lady Zainab sa) performed hajj and asked for prove. I have tried to research but couldn't find any obvious answers or hadees in regards. Has any one got more information to enlighten me about this? Many thanks, Jazakallah
  23. Below mentioned some narrations show the love, care and respect Umar a.s had for ahlebait a.s. Same Umar a.s whom twelver shia regard as killer of Sayeda Fatima s.a. From Musannaf ibn abi Shaybah: حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، قَالَ: ثنا الْقَاسِمُ بْنُ مَعْنٍ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، أَنَّ عُمَرَ، أَرَادَ أَنْ يَفْرِضَ لِلنَّاسِ، وَكَانَ رَأْيُهُ خَيْرًا مِنْ رَأْيِهِمْ، فَقَالُوا: ابْدَأْ بِنَفْسِكَ، فَقَالَ: «لَا، فَبَدَأَ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،» فَفَرَضَ لِلْعَبَّاسِ ثُمَّ عَلِيٍّ حَتَّى وَالَى بَيْنَ خَمْسِ قَبَائِلَ حَتَّى انْتَهَى إِلَى بَنِي عَدِيِّ بْنِ كَعْبٍ [Zayd bin al-Hubab told us (Thiqah Imam), al-Qassim bin Ma`n told us (Thiqah Imam Kufi), from Ja`far (al-Sadiq), from his father, that when `Umar wanted to distribute among the people, and he was the best of them in opinion, they said: “Begin with yourself.” So he said: “No, I begin with those closest to the Prophet (saw).” So he distributed to al-`Abbas then to `Ali the Khums and continued to do so for every tribe until he ended with bani `Adi bin Ka`b. حَدَّثَنَا وَكِيعٌ، قَالَ ثنا سُفْيَانُ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا وَضَعَ عُمَرُ بْنُ الْخَطَّابِ الدَّوَاوِينَ اسْتَشَارَ النَّاسَ، فَقَالَ: «بِمِنْ أَبْدَأُ؟» قَالَ: ابْدَأْ بِنَفْسِكَ؟ قَالَ: «لَا، وَلَكِنِّي أَبْدَأُ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَبَدَأَ بِهِمْ» [Waki` told us (Thiqah Imam), Suffiyan told us (Thiqah Imam), from Ja`far, from his father, that he said: When `Umar was establishing the Diwans, he consulted the people. He asked: “With whom do I begin?” They said: “Begin with yourself?” He said: “No, but I shall begin with those closest to the Prophet (saw).” So he began with them.] حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَسَدِيُّ، قَالَ: ثنا حِبَّانُ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ، أَنَّ عُمَرَ، أُتِيَ مِنْ جَلُولَاءَ بِسَبْعَةِ آلَافِ أَلْفٍ فَفَرَضَ الْعَطَاءَ فَاسْتَشَارَ فِي ذَلِكَ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: «ابْدَأْ بِنَفْسِكَ، فَأَنْتَ أَحَقُّ بِذَلِكَ» ، قَالَ: لَا، بَلْ أَبْدَأُ بِالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِمَّنْ شَهِدَ بَدْرًا حَتَّى يَنْتَهِيَ ذَلِكَ إِلَيَّ، قَالَ: فَبَدَأَ فَفَرَضَ لِعَلِيٍّ فِي خَمْسَةِ آلَافٍ، ثُمَّ لِبَنِي هَاشِمٍ مِمَّنْ شَهِدَ بَدْرًا، ثُمَّ لِمَوَالِيهِمْ، ثُمَّ لِحُلَفَائِهِمْ ثُمَّ الْأَقْرَبِ فَالْأَقْرَبِ حَتَّى يَنْتَهِي ذَلِكَ إِلَيَّ [Muhammad bin `Abdullah al-Asadi told us, Hibban told us, from Mujalid, from al-Sha`bi, that they brought `Umar seven million from Jalula’, so he ordered their distribution and consulted. `Abdul-Rahman bin `Awf said: “Start with yourself, you have the most right.” He replied: “No, I shall begin with those closest to the Prophet (saw), those who witnessed Badr until I end with myself.” So he ordered that `Ali receive five thousand, then to bani Hashim, those of them that witnessed Badr, then to their servants, then allies, and he kept on going until his own turn.] From al-Amwal lil-Qassim bin Salam: قال : وحدثت عن عبد الوهاب بن عبد المجيد الثقفي ، عن جعفر بن محمد ، عن أبيه ، أن عمر ألحق الحسن والحسين بأبيهما ، وفرض لهما في خمسة آلاف وحدثني نعيم بن حماد ، عن عبد العزيز بن محمد ، عن جعفر بن محمد ، عن أبيه ، أن عمر فعل ذلك بالحسن والحسين [He said: And I was told from `Abd Wahb bin `Abdul-Majeed al-Thaqafi, from Ja`far bin Muhammad, from his father, that `Umar followed `Ali by his sons al-Hasan and al-Husayn giving each of them five thousand. And Nu`aym bin Hammad (Imam Saduq) told me, from `Abdul-`Aziz bin Muhammad al-Darawardi (Hasan al-Hadith) from Ja`far bin Muhammad, from his father, that `Umar indeed did so with al-Hasan and al-Husayn.]
  24. A recent book on Islam could be yours. The main thrust of the book is to address criticisms of Islam but it also goes to explain Islam. Go to the following website: http://www.acloserlookatislam.com/ Then Click "Giveaway Details " And when it goes to that page Click "Enter Giveaway"
  25. Aoa brothers. Can anyone provide me with some incidents in the past which truely tell the stories of bravery and valor of maula e kainaat Ali (A.s) except that of Khyber. I know that this is the very starting level question but i want to learn about maula.
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