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Found 45 results

  1. حوزة الامام الحسين (ع) في وندزر كندا Imam Hussain (A.S.) Hawza in Windsor, Canada *Message is in English and Arabic* بسم الله الرحمن الرحيم تعلن حوزة الإمام الحسين (عليه السلام) عن قبولها لطلاب جدد للعام الدراسي 2017-2018. تدرس في الحوزة مواد مرحلة المقدمات ومرحلة السطوح. تستغرق هاتان المرحلتان ما يقارب عشر سنين. Imam Hussain Hawza would like to inform of its acceptance of new students for the year 2017-2018. The Hawza provides its students with the first two stages of Hawza: Muqadimat (introductory stage) and Sutooh (intermediate stage). Both of these stages require about 10 years to complete. ------------------- مقدمة بالنظر الى ازدياد عدد المسلمين في أمريكا الشمالية وغيرها من البلاد وتكاثر عدد المؤسسات الإسلامية فيها، فقد نشأت حاجة ماسة الى تهيئة العلماء والمبلغين الذين يحسنون التحدث باللغة الانجليزية وغيرها، ولهم معرفة بالخصوصيات الثقافية والحضارية والإجتماعية لبلادهم، مما يؤهلهم للقيام بدورهم في سد الحاجات الدينية والإجتماعية على نحو أفضل. وبالنظر الى وجود رغبة عند الكثيرين بطلب العلوم الدينية، وعدم تمكنهم من الالتحاق بالحوزات العلمية الكبرى في النجف الأشرف وقم المقدسة وغيرها، فقد نشأت الحاجة الى تأسيس حوزة علمية في أمريكا الشمالية توفر لهم فرصة الدراسة وتحقيق رغبتهم في هذه البلاد. INTRODUCTION Due to the increase of Muslims in North America, there is an urgent demand for Islamic scholars. Hundreds of Islamic centers and mosques are in need of clergymen (ulama) to teach and preach them. The demand is more for ulama who speak the language of the country i.e. English and French. All these needs necessitated the establishment of a Hawza in North America to help meet the needs of individuals interested in studying Islam instead of them having to be forced to migrate to Iraq or Iran for their higher religious educational needs. حوزة الإمام الحسين (ع) تأسست حوزة الإمام الحسين (ع) للدراسات الإسلامية عام 2006م وقد تم افتتاحها بمناسبة عيد الغدير الأغر من عام 1426 وهي حوزة علمية تهدف الى تربية وتعليم الراغبين في دراسة العلوم الإسلامية، وهي مع التزامها بالنهج الحوزوي الأصيل المعتمد في الحوزات العلمية في النجف الأشرف وقم المقدسة، تراعي ظروف المكان والزمان وخصوصيات المنتسبين اليها في البلاد الغربية. Imam Hussain Hawza For Islamic & Arabic Studies Imam Hussain Hawza was established in January 2006 and had its opening ceremony on the occasion of Eid al-Ghadeer1426H. I.H.H. provides various Islamic subjects in the Arabic language with the aim of producing graduates (clergymen; ulama) who can provide proper religious education to the North American Muslim community. The subjects taught are similar to the curriculum of Hawza of Najaf and Qum. In addition there are other subjects taught which provide specific knowledge beneficial to scholars living in North America المنهجية الدراسية النظام الدراسي المعتمد في حوزة الإمام الحسين (ع) هو دراسة مرحلة المقدمات وتحتاج الى حوالي أربعة سنوات، ثم مرحلة السطوح لمدة ستة سنوات وبعدها يؤهل الطالب الى مرحلة البحث الخارج التي تمتد من خمس الى عشر سنوات. ويلاحظ النظام الأكاديمي في تقسيم أوقات الدراسة بما يتناسب مع أوضاع الطالب في هذه البلاد. ساعات الدراسة الدراسة دوام كامل 5 أيام في الاسبوع من يوم الإثنين إلى يوم الجمعة بمعدل ثلاث ساعات يوميّاً قد تزيد في بعض الأيام وترتيب الساعات يختلف بحسب المراحل كما أن في السنة التمهيدية الاولى تتراوح ساعات الدراسة بين 5 و 7 ساعات يومياً. PROGRAM OF STUDIES The study of Hawza is traditionally divided into 3 stages *The introductory stage (Muqaddimat) which usually takes 4 years. *The intermediate stage (Sutouh) which takes about 6 years. *The higher study stage (AL- Bahth AL- Kharij) where the students are prepared to reach Ijtihad takes approximately 5-10 years or more. The studies will be full-time, 5 days a week; 6 hrs (approx) for the 1st year Arabic, 3 hrs (approx) for the regular Hawza. لغة الدراسة يدرس الطالب كامل دروسه باللغة العربية، وبالنسبة الى الطلاب الذين لا يحسنون اللغة العربية فإن الحوزة توفر لهم دراستها في السنة التمهيدية الأولى ومن ثم يلتحقون بالدروس الحوزوية. Medium of Study All subjects are taught in the Arabic language. The students who do not know Arabic will be taught the Arabic language in order to prepare them for admission in Hawza programs. المواد الدراسية يدرس الطالب في مرحلتي المقدمات والسطوح، العلوم التالية: 1- العلوم العربية: وهي النحو والصرف والبلاغة. 2- علم الفقه. 3- علم اصول الفقه. 4- العلوم العقلية: وهي المنطق والكلام والفلسفة. 5- علوم القرآن و تفسير القرآن الكريم. 6- علم الحديث والرجال. 7- علم الأخلاق. 8- السيرة والتاريخ. 9- الأديان المقارنة. 10- الاقتصاد الأسلامي. 11- مفاهيم اسلامية معاصرة. 12- قانون الأحوال الشخصية. 13- تربية واجتماع. 14- فن الخطابة والحوار. 15- علوم أخرى ضرورية للطلاب. للاطلاع على القائمة بأهم الكتب المدرسة في حوزة الامام الحسين (عليه السلام) في وندزر، كندا، اضغط الرابط ادناه: https://www.facebook.com/ihf.windsor/posts/1874860339445924:0 SUBJECTS During the introductory and intermediate stages the student will be enrolled in the following subjects: 1-Arabic grammar and eloquence (Nahw, Sarf and Balagha) 2-Islamic jurisprudence(Fiqh) 3-principles of jurisprudence (Usul al-Fiqh) 4-Philosophical studies such as logic, philosophy (Islamic& western), principles of faith (Ilm al-kalaam) 5-Quranic studies( sciences of the holy Quran and exegesis of the holy Quran) 6-Traditions& narrators of the traditions (Hadith and Rijal) 7-Morals and ethics (Akhlaq) 8-Islamic economy 9-Contemporary Islamic issues 10-Personal laws in Islam 11-History (Islamic& western) 12-Comparative religions 13-Dialogue and preaching (Khetabah) 14- Manners and sociology (Tarbeyah& Ijtema3) To view the list of the main books that are studied in Imam Hussain Hawza - Windsor, Canada - click on the link below: https://www.facebook.com/ihf.windsor/posts/1874860339445924:0 الخدمات *تتحمل المؤسسة تكاليف الدراسة عن الطلاب الجديين في الاستمرار بطلب العلم والملتزمين بضوابط الحوزة. * تأمين السكن لخصوص الطلاب الغير المتزوجين أو من لا ترافقه زوجته وذلك في سكن داخلي(غرف سكنية ،لوازم السكن: مطبخ وحمامات ووسائل غسل الثياب) يرجى من المضطر للسكن الداخلي ان يذكر ذلك في طلب الانتساب ويبين وضعه وذلك لمحدودية غرف السكن). * إعطاء شهادات علمية حوزوية تأخذ قيمتها من إرتباط جامعة الامام الحسين والقيِّمين عليها بالحوزات الكبرى في النجف الاشرف وقم المقدسة. وبالارتباط بالمراجع العظام مد ظلُّهم بواسطة الوكالات. كما تسعى لاخذ الرخصة من الجهات الرسمية لاعطاء شهادات جامعية في اختصاص العلوم الاسلامية معترف بها رسميا وفي الجامعات الاكاديمية. I.H.H Services 1. Tuition fees are covered by the foundation for students who are serious in continuing their studies and follow the rules and regulations of the Hawza 2. Residential accommodation is available for a limited number of single male students. Female students& married couples are expected to arrange their own accommodations. 3. Kitchen facility available (students are supposed to take care of their own food). I.H.H Degree Hawzas usually do not provide a degree like the academic universities. The students will be given a certificate of recognition showing the level of their education. This certificate is similar to the certificates given to students of Najaf and Qum seminaries (Hawzas). However I.H.H is planning to give its students an academic degree like B.A., M.A. and Ph.D. by affiliation and collaboration with other recognized universities giving these degrees in Islamic studies. شروط الانتساب 1- العمر: 16-26 سنة للدوام الكامل. 16 سنة فما فوق للدوام الجزئي. 2- حصول الطالب على شهادة تعريف بحسن السيرة والسلوك من اثنين من العلماء أو من الأشخاص المعروفين لدى الجامعة. 3- تعبئة استمارة الانتساب المعتمدة وتقديمها للحوزة. 4- صورتين فوتوغرافية حديثة. 5- التعهد بالالتزام بضوابط الجامعة والأخلاق الإسلامية والسلوك المناسب لطلبة العلوم الدينية. 6- النجاح في المقابلة وامتحان الدخول. 7- مقابلة مع سماحة الشيخ عبد المنعم شرارة، عميد الحوزة، قبل الإبتداء بالدروس. Admission Requirements The students should provide the following requirements: 1. Age must be 16-26 yrs of age for full-time studies. 2. Age must be 16 yrs and above for part-time studies. 3. Recommendation letter from two scholars who know the student. 4. Two recent photographs 5. Sign agreement of abiding rules& regulation of I.H.H. 6. Pass the interview. كيفية الانتساب 1- تقديم الطلب الى الحوزة شخصيا أو ارساله بالبريد على العنوان التالي 1485 JANETTE AVE,WINDSOR, ON, N8X 1Z2 CANADA TEL: (519) 256-7171 ext. 11 FAX: (519) 256-2727 2- تقديم الطلب بالبريد الالكتروني التالي hawzawindsor@gmail.com الصفحة الرسمية على الفيس بوك: Http://facebook.com/ihf.windsor Submission of Applications The students can submit their application in person, by mail or by e-mail. Address: 1485 Janette Ave. Windsor. Ontario (Canada) N8X 1Z2. Contact information Phone # 519-256-7171 ext 10 (for receptionist) Ext 11 (for Sheikh Abdul Menhem Charara) Ext 17 (for Sheikh Charara’s assistant) E-mail: hawzawindsor@gmail.com Official Facebook Page: http://facebook.com/ihf.windsor May Allah shower us all with his infinite blessings. And all Praise be to the Lord of the worlds, and may He send his blessings upon his perfect creations, Muhammed and his Holy progeny
  2. CAN SOMEONE PLEASE EXPLAIN THIS? this video was uploaded nearly 11 years ago in a shrine in Karbala. A girl is recording her father next to a shrine when suddenly you can see a figure in the back appear( Abbas (a.s). This was recorded by just someone 11 years ago, I honestly don't see why someone would edit it. it has to be real.
  3. Assalamu Alaykum, I want to read some books where I can find the biographies of our Imams and also the Hadiths of Ahlul Bayt. Thank You
  4. Couple days ago I received this video and i was thinking this is too small its has to be 100s on named before we could reach to Hazrat Adam (a.s). Please check this video, if you don't understand urdu just start from 2:18 Now check this picture,
  5. It's only few seconds, just watch.....
  6. Details and truth about such historical event is mentioned in THIS DOCUMENT with all references.
  7. Asalaam Alaikum wr wb brothers and sisters, Have you come across this narration from Prophet Muhammad sawas? "The Messenger of Allah Õáì Çááå Úáíå æÂáå æÓáã said: Hijaz will be ruled by a man who has the name of an animal (i.e King Fahd (leopard). If you looked at him you will see that he is cross-eyed from far and if you came close to him, you will not see anything wrong with his eyes. A brother called Abdullah will succeed him. Woe unto the Shia from him, he repeated it three times, give me the glad tidings of his death, I will give you the glad tidings of the appearance of the Hujjah" - 250 Signs p.122 Muhammad Ali Tabatabai
  8. Question. What is the difference between Nabuwah and Imamah (Prophets and Imams) in terms of characteristics and Qualities? As there are many narrations in primary shia hadith books which are creating serious doubts. For e.g the following narration says like Messengers and Prophets, Aimah also receive revelations through angel Jibrail, with the only difference being Aimah only hear from Jibrail without seeing him. Here is one more confusing statement from Allama Majlisi.
  9. I'm a Sunni, I don't know much about Shia, I just want to know, if we both Sunni and Shia are following same God Allah, and Same Prophet Rasoolallah SAW and same religion Islam, why are we fighting in every aspect ? Killing each other in Yemen, Syria, Iraq, Pakistan, etc. Can't we unite under one banner ISLAM, and can't we fight our common Zionist enemy? And why Shias are disrespecting some of the companions of Prophet Muhammad SAW ?
  10. Imam Musa Ibn Ja’far (as) was one of the illustrious Imams who God had set a paragon of moral excellence. Each member of this noble family possessed cardinal virtues. Naturally in some individuals a particular virtue is dominant and more conspicuous. The seventh Imam excelled in tolerance and forgiveness, so much so that he was entitled al-Kazim, the suppressor of anger. Never was he heard speaking roughly or harshly to anyone. Even in the most unpleasant situations, he was seen smiling bearing the pain gracefully. This was in accordance with the saying of his ancestor Imam ‘Ali (as) that the faithful keeps his grief confined in his heart with a smile on his face. One State official of Madina was a persistent source of harassment to the Imam. He even used abusive language regarding Imam ‘Ali. (as) But our 7th Imam always directed his followers not to retaliate in the same abusive manner. When his manner became too rude to be tolerated, Imam’s followers sought permission from the Imam to retaliate against him. The Imam appeased them, promising to decide the matter in his own way. Pacifying his followers, the Imam went to that man on his Farm and treated him with such noble benevolence that the man felt ashamed of his conduct and subsequently changed his attitude and altered his conduct. Explaining his policy to his followers, the Imam asked,“ Was my behavior better than the methods you suggested?” They admitted that it certainly was. He thus carried out the instructions of his great ancestor Imam ‘Ali (as) which is recorded in Nahjul Balagha to subdue the enemy with benevolence since it is more effective than trying to defeat them with the same methods. No doubt this requires a correct judgement of your adversary’s nature. Imam ‘Ali (as) has therefore warned not to use this policy with the vile and mean, or they will be encouraged to do more mischief.
  11. Imam Muhammad Al-Baqir (the word Baqir meaning he who cuts and dissects, a title given to him by the Prophet) was the son of the Fourth Imam and was born in 57/675. He was present at the event of Karbala when he was four years old. After his father, through Divine Command and the decree of those who went before him, he became Imam. Imam Al-Baqir managed to collect the teachings and reforms of the Holy Prophet and his AhlulBayt in the form of books. His pupils compiled books on different branches of science and arts under his instructions and guidance. In the excellence of his personal purity and godly traits, Imam Al-Baqir was a model of the Holy Prophet and his great grandfather, Ali ibn Abi Talib. His admonitions created a spiritual sensation among the Muslims in general. He was not only hospitable even to his worst enemies but also used to continually exhort them to the right path. He urged people to earn their livelihood by their own hard work. The Holy Imam gave much importance to convening gatherings in commemoration of the martyrdom of Imam Husayn. Charity Hasan ibn Kuthayr reports: I was complaining about indigence and unkindness of brothers-in-faith to Imam al-Baqir (a.s) who said, “A brother who is fond of you when you are rich, but cuts off his relations with you when you are in need, is a bad brother!” Then the Imam ordered his slave to give me a purse of seven hundred Dirhams, saying, “Spend this for the moment and inform me when it comes to and end.”[1] Benevolence The companions of Imam al-Baqir (a.s) report: the Imam allowed us to give away between five hundred and six hundred thousand Dirhams and he was never tired of giving gifts to brethren, emissaries and those who had set their hope on him.[2] Forbearance With A Christian Imam Muhammad ibn `Ali ibn al-Husayn had the title of Baqir, that is to say ‘One who analyzes’. He was called Baqir al-`Ulum meaning one who analyzes the knowledge. A Christian, in a mockery and ironic way playing on words of Baqir, misinterpreted to Baqara called him, “You are Baqara (cow)!” Without expressing any annoyance or anger, the Imam replied calmly, “No, I am not baqara but I am Baqir.” The Christian said, “You are the son of a lady-cook.” The Imam said in reply, “It was her job, which is not considered an insult or disgrace to her personality.” The Christian said, “Your mother was black, immodest and had an abusive tongue.” The Imam said, “If whatever you attribute to my mother is true, I pray Allah to forgive her and absolve her sins, and if it is a lie, may Allah forgive you for your lies and slander.” Observing such a clemency from a person who had the authority to submit a non-Muslim to different persecutions was sufficient to provoke a revolution in the soul of the Christian and invite him towards Islam. Later on, he embraced Islam.[3] Hospitality Salma, a slave-girl of Imam al-Baqir (a.s), reports: the Imam’s brothers-in-faith would always come to visit him and the Imam too, received them with the best food, gave them a good garment and Dinars. I said to the Imam, “You will become needy as a result of this generosity!” The Imam would say, “O Salma! Good deeds are but giving gifts to brothers-in-faith and praiseworthy deeds. Imam al-Baqir would allow between five and six hundred thousand Dirhams to be given away to brothers-in-faith. He would never get tired of associating with his brethren, saying, “Recognize the actuality of the friendship of your brothers-in-faith from the feelings you have in your hearth towards him.” He was never heard calling anybody with disgraceful names; he would rather call them with their best names.[4] Wife’s Rights Hasan Zayyat of Basrah reports: My friend and I went to the presence of Imam al-Baqir while he was sitting in a well-decorated room with a purple mantle on his shoulder. He had trimmed his beard and blackened his eyes with kohl. I was full of questions. Realizing this, the Imam said, “Hasan! You and your friend may come to me tomorrow.” I said, “Very well, may I be your ransom!” The next day, we went to see him. He was sitting on a mat and wearing coarse clothes. He turned to my friend and said, “O brother of Basrah! When you came to me yesterday, I was in my wife’s room. It was her turn. The room was hers as well as all the articles. She had made up herself for me and I had to make up myself for her. Don’t give way to gloomy thought about me.” My friend said, “May I be your ransom. By Allah, something passed in my mind but Allah removed it now and I know that truth lies in what you said.”[5] Praying Together Imam al-Sadiq (a.s) has reported: Any time an event saddened my father, he would gather women and children and then raise his hands in prayer and they would say Amen.[6] Surrender To Allah A group of people went to the presence of Imam al-Baqir (a.s). This visit coincided with the illness of one of his children. They found him sad and restless. They said, “By Allah, if anything happens to him, we might see from him what we do not approve of.” It was not long time when they heard the Imam wailing. He came back to his friends with open face. They said to him, “May we be your ransom! We were afraid that if something happened we would see you more sorrowful.” The Imam said, “We would like to see one whom we love safe and sound but there is Allah’s decree, we will surrender to what He loves.”[7] Prayer At Night Quoting Imam al-Sadiq (a.s), Ishaq ibn `Ammar has reported: I was spreading my father’s bed and waiting for him to come. When he would go to his bed and sleep, then I would go to mine. One night, he was late. I went to the mosque to look for him. While all people had gone home, I found him alone in the mosque in prostration. I heard his lamentation, saying, سُبْحَانَكَ اللَّهُمَّ رَبِّي حَقّاً حَقّاً. سَجَدْتُ لَكَ يَا رَبِّ تَعَبُّداً وَرِقّاً. أللَّهُمَّ إنَّ عَمَلِي ضَعِيفٌ فَضَاعِفْهُ لِي. أللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ، وَتُبْ عَلَيَّ إنَّكَ أنْتَ التَّوَّابُ الرَّحِيمُ. Glory be to You, O my Lord, with true glory! I am prostrating myself before You, O my God, worshipping and serving You! O Allah! My deed is weak; (please) double its reward. O Lord! Preserve me from Your punishment when You resurrect Your servants. Accept my repentance for You are the best Accepter of repentance and the most Merciful.[8] Notes: [1] Al-Irshad by al-Mufid: 166/2. [2] Al-Irshad by al-Mufid: 167/2. [3] Al-Manaqib: 207/4. [4] Kashf al-Ghummah: 118/2. [5] Al-Kafi: 448/6, H 13. [6] Al-Kafi: 487/2, H 3. [7] Al-Kafi: 226/3, H 14. [8] Al-Kafi: 323/3, H 9.
  12. jafris

    I am Syed Abbas Ali and belongs to the family of Imam Jafar Sadiq. Basically My grand father had lost a major portion of our shajrah while migrating to Pakistan, and only a part containing 10 generations before me is left with him. None of his children (my uncles and my father) tried to complete it and he died when I was 2. My Far related grandfather (3rd Cousin to my grandfather) told me that My grandfather did tried to get the whole Shajrah back but was failed in this attempt as those of our relative in India and Lahore refused to provide us with that in fear of some sort of Property. Actually he is the one who told me that we belonged to Syed Qutb descendants who was descendant of Imam Jafar Saddiq and came from Iran or Afghanistan. My grandfather used to live in Jabalpur before seperation and his ancestors in Meeranpur, Jansath Tehsil, India. I tried to look back those Syeds in Meeranpur but found that They were Zaidis. Now I am totally Confused. I looked at a complete shajrah of Zaidis but couldn't find my ancestors name in it so we definitely belong to Jafris. "Syed Abbas s/o Syed Akhtar s/o Syed Aashiq s/o Syed Amjad s/o Syed Hasan s/o Syed Qasim s/o Syed Ameen s/o Syed Lal s/o Syed Dadan s/o Syed Qasim----- Syed Qutb (not mentioned but told to me)" Do anyone know Any book which has a complete shajrah of Jafris?? like those of Zaidis named "Shajrah Saadat e Barha"?? I am very Hopeful that you'll surely help me out. One thing I like to mention is that I'm a Sunni as my ancestors converted to Sunnism due to Taqiyya but many traditions and beliefs of Shia still exist in my family today. Please Anyone Help me.
  13. The 3rd episode of Hussein of Era(af) concerning 3 droplets of Shi'ism, I've felt these things with my own heart, specially, the part about the 3rd droplet.
  14. A simple clip about what happened and what they pretended that had happened and what will happen in the end:
  15. Another version of the Proof of the Sincere given by Sadr al-Muta’alihin occurs in his commentary on the passage from the Qur’an: “Allah witnesses that there is no god but He” (3:17). Mulla Sadra writes: Know that the greatest of proofs and firmest of ways, the brightest path, the most noble and most secure is reasoning to the essence (dhat) of a thing by its essence (dhat). And that which is the most manifest of things is the nature of absolute existence (al-wujud al-mutlaq) in so far as it is absolute, and it is the Truth (haqiqah) of the Necessary Itself, the Exalted, and there is nothing except the First Truth (al-Haqq al-Awwal) which is the Truth (haqiqah) of existence itself, for whatever is other than It is either a whatness (mahiyyah), or an imperfect existence mixed with imperfection, or impotence and nothingness. There is nothing among them to be an instance of the meaning of existence by its essence (dhat). The Necessary Existent is pure existence than which nothing is more complete [more properly an instance of existence]. It has no limit [or definition] and has no end and it is not mixed with any other thing, whether a universality or specificity, nor [is It mixed with] one attribute in contrast to another besides existence. So we say: If there were not a Truth of Existence in existence, there would not be anything in existence, for whatever is other than the Truth of Existence is either a whatness (mahiyyah), and it is obvious that in respect to its essence (dhat) it would be other than existent, or it is an imperfect and incomplete existence, so there would be no alternative but to require composition and specification at a determined level and specific limit of all existence. Then a cause would be needed to complete its existence, and that which limits by a specific limit and brings it from potentiality to actuality and from contingency to necessity, for everything whose truth is not the truth of existence will not in its essence require existence, and neither will its ipseity require a specific limit of existence. So it will need something to dominate and limit it to benefit it with a determinate level. And that is the preponderant that is prior in existence to all, with a priority in simplicity over the composed, over the imperfect, the rich over the poor, and the gracious over the graced. So the Truth of the First Truth is the proof of its essence (dhat) and is the proof of all things. As is said by God: “Is it not sufficient for your Lord that He is a witness over all things?” (41:53) So this is the way of the Sincere, those who rely upon Him by Himself and who reason from Him to Him and who witness by His existence to other things, not by the existence of things to Him.[1] Here again, we find elements drawn from the Muslim peripatetics and from the ‘urafa. The passage begins with an affirmation of the Sufi claim that the sole reality is God, identified with absolute existence: “there is nothing except the First Truth (al-Haqq al-awwal) which is the Truth (haqiqah) of existence itself”. In order to prove that absolute existence must be God, i.e., the Necessary Existent, it is argued that no other candidate is independent, not whatness, not existence mixed with imperfection, and certainly not impotence and nothingness. So, if there is a God, it must be pure absolute existence, and if it can be shown that this Truth of Existence itself exists, is instantiated, this will amount to a proof of the existence of God. The next move is typical of the ‘urafa. It is claimed that if there were no Necessary Existent, no Truth of Existence, then there would be nothing at all. At this point, however, Sadra ceases to follow the line of the Sufis and takes a more peripatetic form of reasoning, claiming that the Truth of Existence is needed by all other existents as a cause. Whatness by itself cannot be responsible for existence, for if we consider merely the properties exhibited by reality, it will be a contingent fact that they are instantiated. If someone claims that there is no pure existence but only mixed imperfect existences, Sadra replies that they rely upon pure existence in two respects. First, the imperfect existent will require a cause, since no imperfect being in and of itself can be responsible for its own existence; and second, a cause is needed for the imperfect to determine its level of limited actuality, for the imperfect will not be able to determine a specific level or grade of being for itself on its own, but needs to be dominated from above, as it were. As in the statement in the Asfar, we find reference to the Sufi theme of the unity of existence, but this comes to be explicated in terms of the major principles of Sadra’s own transcendental philosophy: the fundamentality of existence and the gradedness of existence. Necessary and contingent are defined in terms of causal dependence, as in Ibn Sina, and the ultimate cause is then shown to be the Truth of existence. There is also a discussion of the Proof of the Sincere in the Epilogue to his Kitab al-masha’ir.[2] Here it is first admitted that there are many paths toward God, but that the strongest and most noble is that in which He alone can be the middle term of the argument, and that this direct route is that of the Prophets and of the Sincere. The discussion is punctuated with passages from the Qur’an, including those mentioned regarding the Proof of the Sincere by Ibn Sina. Those who take the route of the Sincere first consider the reality or Truth of existence, haqiqat al-wujud, and understand that this is the principle or origin (‘asl) of each thing, and that this is the Necessary Existent. Contingency, need and privation do not attach to existence because of its haqiqah, but because of flaws and privations external to this original haqiqah. This realization is said to give rise to an understanding of the unity of the Divine Attributes, and then from the Attributes to the qualities of His states and their effects. Then it is confessed that the sun of haqiqah arises from ‘irfan (gnosis), by which it is known that existence is a simple haqiqah, without genus, difference, definition, description or proof. The differences among the particular instances of reality are attributed to differences in grade of perfection, causal priority and independence. Pure existence is identified with infinite intensity of being, ultimate perfection. All other existences are of various degrees of imperfect existence. It is denied that deficiency in existence is implied by the Truth of Existence itself, because deficiency is a privation lacking positive ontological status. Rather, limitation and imperfection are a by-product of creation, since the effect is necessarily inferior to its cause. In his al-Hikmat al-arshiyah we find yet another statement of the Proof of the Sincere by Sadr al-Muta’alihin.[3] This work opens with the definition of the Truth of Existence as pure being without the admixture of generality or particularity, limits, whatness, imperfection or privation. This pure being is identified with God, the Necessary Existent, and it is argued that if the Truth of existence did not exist, nothing would exist. This is taken to establish the existence of the Truth of existence. In order to show that the Truth of Existence possesses necessary existence, it is argued that everything which exists imperfectly depends on being while pure being itself depends on nothing. The imperfect is that which results from the mixture or composition of being with some whatness or particularity. That which is mixed is posterior to and dependent on its simple elements. The element of whatness is really a privation or limitation of being without any independent reality of its own, so the imperfect is totally dependent on the perfect. Mixed being is dependent on the Truth of existence which itself is without need of anything. This statement is followed by another argument which is similar to that given by such ‘urafa as Ibn Turkah and al-Jami, to the effect that true predication presumes being: For to affirm any concept of something and to predicate it of that thing—whether (the concept be) a whatness or some other attribute, and whether it be affirmed or denied of something—always presupposes the being of that thing. Our discussion always comes back to Being: either there is an infinite regression (of predications and subjects) or one arrives in the end at an Absolute Being, unmixed with anything else.[4] The philosophical theology which finds expression here is far from any sort of pantheistic identification of the world or nature with God, but rather is an attempt to strike a balance between extreme immanence and extreme transcendence while retaining both. The pantheistic tendency sacrifices transcendence for the sake of immanence while more traditional theologies do the reverse. In Sadr al-Muta’alihin, divine immanence is maintained by identifying the deity with existence, while transcendence is maintained by insisting that what is meant here is not the imperfect world, but absolutely pure existence. The synthesis discovered by Mulla Sadra has inspired and continues to inspire numerous commentaries and elaborations on the themes of his philosophy. [1]Sadr al-Din Shirazi, Asrar al-ayat, ed. Muhammad Khajavi (Tehran: Iranian Academy of Philosophy, 1981), pp. 25-26. [2]Translated by Parviz Morewedge as The Metaphysics of Mulla Sadra (New York: The Society for the Study of Islamic Philosophy and Science, 1992). [3]Translated as The Wisdom of the Throne by James Winston Morris (Princeton: Princeton University Press, 1981). [4]Ibid., p. 96. Can someone explain this argument to me in simpler words. It seems really hard to grasp
  16. why? And why is this not mentioned in the Quran?
  17. Due to the closeness of Arbaeen, I think it is good to share some videos related to this matter, with the point of view pf our time's Imam(af). Here's episode 2, I've shared it's first episode before.
  18. Salam, The following questions have been prepared on the basis of discussions conducted in this forum at SC. 1. What is the criterion of the selection / appointment of prophets mentioned in quran for the guidance? (By Allah swt or by the people ) 2. Which verse of quran describes this selection criterion? Please mention it. 3. What is the criterion of selection / appointment of the caliph / leaders / imams other than prophet mentioned in quran? (by Allah swt or by the people)? 4. Which verse of quran describes this selection criterion of leaders/ caliphs / imams clearly? 5. Please quote the example from quran mentioning the names of the people selected prophet / imam / leader /caliphs by Shura / consultation instead of Allah wt for guidance. 6. Who are UlilAmr as described in the verse of quran (4:59) and given in the hadith of the prophet? 7. Please mention the names of Ulil Amr as given by the hadith of the prophet saw (ie Imams from the progeny of the prophet saww the first 3 caliphs as Ulil Amr). 8. Do you consider the prophet Muhammad saw as Mawala of the believers? If yes then as per quran is it necessary to follow him? 9. Has the Prophet mentioned any one as Mawala of the believers if so please mention the hadith? 10. Has the prophet described the first 3 caliphs as Mawala / Master of the believers as given in any hadith of the prophet saw 11. Whom the quran has described the sideeq / truthful one as mentioned in the quran (the chosen representative of Allah swt or a person chosen by the people? The purpose of the thread is not a discussion but the just an academic point of view to compare the answers of the questions asked. The answers will provide a good comparison for the truth. A final conclusion can be mentioned on the basis of these answers after a suitable time (like 2 week) after start of this thread. All Shia and Sunni friends are welcome to send the answers to these questions. Wasalam
  19. The following video is the first episode of the Hussein of Era series, I hope you to learn things and find a way to change your life for the real purpose of shi'ism.
  20. We march ahead in unity From Karbala to Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi We will continue with our fight Until our goal comes into sight The blood of the martyrs is our might From Karbala to Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi We're in this war for if we're slain We'll join the martyrs with Husain And if we live then we will wait To join the army of Al-Mahdi We march ahead in unity From Karbala to Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi Imam Al-Zaman is our guide We'll fight for him side by side We'll walk the path of Al-Hussain To join the army of Al-Mahdi We march ahead in unity From Karbala to Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi We are the lovers of Husain Martyrdom we seek to gain Karbala is our history Our future lies with Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi Courage faith and certainty Lies on the path of Imam Mahdi We all are making this journey To see the light of Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi Come forward O you Muslim youth Come forward and defend the truth Like Akbar took the spear for truth Come forth and fight for Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi We march ahead in unity From Karbala to Imam Mahdi
  21. Can some One provide me NOha ''Akabar ka Jawaan Lasha Shabeer Utha na sakay'' Its an Old PTV noha. pleaseeeeeeee hepl me in finding Some lyrics are , Chaddar me chupaye thy Akbar ka hassen pekar x2 Per jo khoon tapakta thaaa Haye X2 Us ko to chupa na skayyy Akbar ka jawan lasha :'( Beautiful lyrics Please help me in finding
  22. Sincere Questions for our Shi’a brethren 1. Imamat for Imamiya Ithna Ashari Shi’as is considered as Usul e Deen and in maqam and position it is considered greater than Nabuwwah or atleast equal to Nabuwwah. We would like to ask you that how has this Usul e Deen not stated in Quran al Kerim. Allah Almighty time and again tells us to Believe in Allah and the Ambiyaa in Kutub wa Suhuf e Ambiyaa a.s, in Maa’d in Jannah in Jahannam in Meezan in Malak and many other important matters. But no where in the whole Quran al Kerim are we commanded or told to Believe in Imams or the understanding of “Imamat” is not in line with Quranic dawah. How can an Usul e Deen be established when it finds no mention in the Quran al Kerim? 2. Imam ‘Ali a.s did not consider the rebels of Shaam as Kuffar for they did not believe in the Imamah/Khilafah of Amirul Momineen and also those who did not accept Imamah of Imam al Hasan a.s were not unbelievers. So does a disbelief in any Usul e Deen imply Kufr and if not then please give us your definition of what “Usul e Deen “ is. 3. In Nahjul Balagha we do not find any support for the Shi’a concept of Imamah raher on contrary maters of Imamah wal Khilafah were considered as per consensus of Muhajireen wal Ansaar and at many places Imam ‘Ali himself stated that people have no option but to have an Amir be it good or bad. A sincere study of Nahjul Balagha will prove that the understanding of Imamah which was later developed by Shi’a was not the Manhaj and belief of Salaf e Saliheen and is a later innovation. 4. Is Khilafah of Imam ‘Ali a.s mansoos MinAllah if yes then how can Imam be ready for arbitration to chose a Caliph whereas this mansab is from Allah Almighty and not men. This amal of Imam Ali and also of Imam Hasan a.s proves that Khilafah is not Mansoos MinAllah in the sense the shi’a believe it btu rather as per the agreed upon choice of the best of Muslims of their time and that decision is condiered Mansoos MinAllah. 5. We would like to ask the Shi’a that whether the Promise of Allah Almighty in Surah Nur to give Khilafah and then peace and security to the Muslims , whether this promised has been fulfilled or we wait for time of Imam al Mahdi a.s for this to be fulfilled. In Nahjul Balagha the advises and words of Imam ‘Ali a.s to Hazrat ‘Umar r.a is a shining proof that Imam referred to a promise from Allah in terms of victories of Muslims over Kaiser wal Kisra. And referred to Khalifa as string for the beads. And many others words of wisdom from ‘Amir a.s are shining proof that Salaf e Saliheen understood Khilafat e Rashida r.a as fulfilling this promise of Allah for khilafah to Muslims . 6. Tahrif e Quran: The shi’a state that it is foundational belief of Shi’a Imamiya that there is not a Tahrif of a single Alif or a letter and it is present with us as it was before pure and in original form. Shaykh Saduq, Shaykh Tusi, Sharif Murtaza, Ayatullah Khoei and others are all unianimous on it. We have to give them the credit of trying to educate the Juhalaa among the Shi’a but we ask the Shi’a that do they consider those who believe in Tahrif of Quran al Kerim as Muslims anymore or Kuffar. However it is saddening that the shi’a do not do so as Al-Majlisi, Tabrisi, Qummi and Al-Mufid and others believe in Tahrif e Quran and yet the shia still looka t these scholars as leaders of guidance. Clearly this is a sign of their dishonest and hypocritical stand! Any sane and sincere looker can see through this fallacy and deception. I really believe that because of the stance of Shi’a towards Quran al Kerim they have produced very very scarce and few Huffaz and even they cannot meet the caliber of the Huffaz from Ahle Sunnah Wal Jamaah. The urge and great love for Tilawah and organizing the study of Quran al kerim and to do Hifz is found in Ahle Sunnah and not in shi’a and the reason is centuries of their Aqaaed of Tahrif e Quran and doubts over its being in original form and also in their notion that it is not present in the Tartib ‘Ali a.s had compiled. But now in Iran a lot of people are arising from this deception the late Ayatullah Tabatabai felt this big gap and hence produced a Tafsir known as Tafsir al Mizan. 7. Sahaba: In Quran al kerim, Nahjul Balagha, Sahifah e Sjaadiya if we look at the understanding of Sahaba then only way of Ahle Sunnah wal Jamaah is in line with Quran al Kerim and Nahjul Balagha and Sahifah e Imam Ali bin al Hussain. The fact that their praise in mentioned in Quran al Kerim and authentic ahadith is enough a proof for the Fazilat e Sahaba e Kiraam. The Shi’a never attack the companions of Imams and it seems from their ways that they honor ‘Ali a.s more than Rasoolallah saws as they do not realise the branches are not like the root. And the Adab and love of Rasoolallah Saws would have demanded from them to keep their tongues shut in matters of Sahaba e Kiraam and realized that they had believed and occumpanied Nabi e Akhiruzamaan saws and fought for Islam and laid their lives and wealth for the cause of Islam and spread the Word of Tawhid across the world. This is the reason that we find less love for Quran al Kerim, Implementing Sunnah and Jihad in the Shi’a as Sahaba e Kiraam are the real Pioneers in them and this Deen spread through them. This is why very few books on Seerah and few Naat khaawn were found among the Shi’a. This is why their hearts do not Brim with Zikr e Mustafa (Saws) like you find with Ahle Sunnah. Their support of Yahud wal Nasara and despising Jihad and how Allah Almighty has always strengthened Borders of Islam through followers of Sahaba e Kiraam and Ahle Sunnah wal Jamaah is another shining proof of the Shia being on misguidance. We will only focus on Usul. I fail to understand how can the reports of Holy Prophet Saws be relied upon unless we do not remove the shi’a way of thinking. In terms of Ilm e Rijaal and science of Hadith Shi’a cannot match the hardwork and knowledge base of Ahle Sunnah wal Jamaah. The foundation of Shia thought process is very weak but that of Ahle Sunnah is like steel so on what should one base his/her Aqaaed. Taqqiyah, Rajat and Badaa all these aqaaed are indeed not in line with understanding of the Quran al Kerim by the Salaf e Saliheen and hence are later innovations of the Shi’a. We seek sincere answers of the Shi’a to these questions of ours and ask them that is not their line of thinking actually trying to paint a very negative picture of First Muslims and What hope does his generation or many others have in a revolution and change and Tazkiyaa wa Tasfiyaa if he Greatest of all Teachers Nabi e Akhiruzamaan Saws could not bring such a change only handful of Muslims remained true to their belief and then their belief of Imamat and Taqqiyah . I believe these are genuine questions every shia should ponder over and Allah has power over all things and He alone is Al-Hadi
  23. within next hours for the first time in my life, I will be a pilgrim of Ahlulbayts(as) buried in Iraq, first Najaf, the shrine of Imam Ali(as), the Karbala, and this happens on this year that lunar and solar time is the same which means the days are exactly the same days of karbala event, and in the end I will go to Kazemein to visit Imam Kazem(as) and Imam Javad(as). Firstly of all I beg you to forgive me if I did anything wrong to you and I really need your forgiveness. Secondly, despite my own urgent need in prayer and guidance, if anyone wants anything I can be his/her messenger and deliver whatever you wish in the shrines that I visit, with the condition of "If it is beneficial for him.her..." sometimes we ask something that is bad for us, I have to mention you need not to tell me what you want just let me know you have a message and I will tell Imams that you have a message and they will know your message. in the end I have request from you, pray for me in your duas and prayers for seeing the one we are waiting for, I am sure during these days he is there in Karbala specially the shrine of Hazrat Abbas(as). اللهم ارزقنا شفاعت الحسین و شهادت فی سبیله
  24. Salam alaykum brothers/sisters I am going to talk about the role of Imams (S.A) in society; The Imam is necessary for spiritual life of people to remain alive. The Imam is like water in purity. God says in surah al-Furqan verse forty eight, وَ اَنزَلنا مِنَ السَّماءِ ماءً طَهُورا "...and We send down from the sky pure water". Water is both pure and purifier. In the same way, the Imam is both in a high level of purity and can make others spiritually pure as well. It is narrated from Imam Ali saying, وَ لَو قَد قَامَ قَائِمُنا ... لَذَهَبَتِ الشَّحنَاءُ مِن قُلُوبِ العِبادِ "When our Upriser (Imam al-Mahdi) arises, the animosity will go away from the hearts of people."2 This narration points to spiritual purification of people that will be obtained with the help of the Imam. Sources: l.'Usul al-Kafi, v. 1, p. 25, hadith no. 1. 2. al-Khisal, v. 2, p. 626.
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