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#1 Imam Ali (as) [OFFICIAL THREAD]

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Imam Ali (as)

1. When few blessings come in your way do not drive them away through thanklessness. 
2. The wise aims at perfection, the foolish aim at wealth. 
3. People, often hate those thing which they do not know or cannot understand. 
4. Ask your heart about Friendship, for surely it is a witness that cannot be bribed. 
5. One who does not realize his own value is condemned to utter failure. 
6. Value of a man depends upon his courage; his veracity depends upon his self-respect and his chastity depends upon his sense of honor. 
7. Success is the result of foresight and resolution, foresight depends upon deep thinking and planning and the most important factor of planning is to keep your secrets to yourself. 
8. Be afraid of a gentleman when he is hungry, and of a mean person when his stomach is full. 
9. Hearts of people are like wild beasts. They attach themselves to those who love and train them. 
10. So long as fortune is favoring you, your defects will remain covered. 
11. Only he who has the power to punish can pardon.
12. There is no greater wealth than wisdom, no greater poverty than ignorance; no greater heritage than culture and no greater support than consultation. 
13. Patience is of two kinds: patience over what pains you, and patience against what you covet. 
14. Wealth converts a strange land into homeland and poverty turns a native place into a strange land. 
15. Contentment is the capital which will never diminish. 
16. Wealth is the fountain head of passions. 
17. Whoever warns you against sins and vices is like the one who gives you good tidings.

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Gibbon says :

"Imam Ali had the qualifications of a poet, a soldier, and a saint. His wisdom still breathes in a collection of moral and religious sayings ; and every antagonist in the combats of the tongue or of the sword was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the apostle was never foresaken by a generous friend who he delighted to name his brother, his vicegerant, and the faithful Aaron of a second Moses. 

 

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The brilliant mind of Imam Ali(as):

One Day a Jewish person came to Imam Ali ibn Abi Taleb (as), thinking that since Imam Ali ibn Abi Taleb thinks he is too smart, I will ask him such a tough question that he won't be able to answer it and I will have the chance to embarrass him in front of all the Arabs.

Jewish person asked "Imam Ali ibn Abi Taleb, tell me a number, that if we divide it by any number from 1-10 the answer will always come in the form of a whole number and not as a fraction."

Imam Ali ibn Abi Taleb (as) looked back at him and said, "Take the number of days in a year and multiply it with the number of days in a week and you will have your answer."

The Jewish person got astonished but as he was a polytheist (Mushrik), he still didn't believe Imam Ali ibn Abi Taleb (as). He calculated the answer Imam Ali ibn Abi Taleb (as) gave him.

To his amazement he came across the following results:

Whole Number and Not A FractionThe number of Days in a Year = 360 (in Arab)

The Number of Days in a Week = 7

The product of the two numbers = 2520

Now...

2520 ÷ 1 = 2520
2520 ÷ 2 = 1260
2520 ÷ 3 = 840
2520 ÷ 4 = 630
2520 ÷ 5 = 504
2520 ÷ 6 = 420
2520 ÷ 7 = 360
2520 ÷ 8 = 315
2520 ÷ 9 = 280
2520 ÷ 10= 252

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Exactly, and do you know one thing about it ? 

This is actually a branch of mathematics called as sequence and series. Though people consider Gauss, a European mathematician to be its founder. In reality, it was Imam Ali a.s who introduced it. 

Other examples on Sequence and series were 17 Camels division among three brothers and share of people in the revenue of Bread that three people ate.

The mathematical formula in series form will be:  (2520 / x) = N, where X = integers from 1 to 10 and N =  result in whole number. 

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9 minutes ago, Sindbad05 said:

Exactly, and do you know one thing about it ? 

This is actually a branch of mathematics called as sequence and series. Though people consider Gauss, a European mathematician to be its founder. In reality, it was Imam Ali a.s who introduced it. 

Other examples on Sequence and series were 17 Camels division among three brothers and share of people in the revenue of Bread that three people ate.

The mathematical formula in series form will be:  (2520 / x) = N, where X = integers from 1 to 10 and N =  result in whole number. 

It is absolutely amazing. The 12 Imams introduced Mathematics, Sciences to civilization. Alhamdullilah. 

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Similar story.

2 men sat down to eat. Alpha had 5 pieces of bread and Beta had 3 pieces of bread. Gamma came by and they invited him to eat with them. Alpha and Beta combined the 8 pieces of bread and split each one into 3 pieces. So each person ate 8 smaller pieces of bread.

When they were done, Gamma gave them 8 dinar and left. Alpha wanted to split the money as 5 for him and 3 for Beta. Beta wanted 4 each. So they came to Imam Ali (as).

Imam Ali (as) asked if they wanted to be dealt with fairly or justly. They chose justly.

Imam Ali (as) informed them that fair would have been 5 and 3 to Alpha and Beta respectively. Justice would be 7 dinar to Alpha and 1 to Beta.

Was justice served?

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Yes, undoubtedly, the justice was adhered. Because Imam Ali a.s know the secret knowledge which Allah and His Prophet PBUHHP taught him.

People asked about rational decision and Imam Ali a.s told them the logical reasoning which is mostly employed today and is called as "Statistics". Today, if you see the world, it is mostly dependent upon statistics. So, Imam's such decision was not only to teach the judges the logical way of thinking while distributing shares but also the knowledge which benefit them in the future such as statistics.

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The Battle of Khyber

The Jews of Madina ever since their treachery during the battle of Khandaq, were always on the lookout for some mischief to hurt Islam. This mischief mongering increased so much so that they were banished from the city to live outside Madina. They had extensive lands and had built strong fortresses where most of the Jewish community lived.

The fort of Khyber was a strong fort built of stone with an iron gate. It was the strong hold of the Jews who invaded Muslim lands and villages around the area. They killed Muslims and looted their property. Warnings were given to the Jews of Khyber to stop their mischievous deeds but they did not bother even to acknowledge their misdeeds.

The Holy Prophet proceeded to stop this problem for the Muslims. Muslim forces encamped outside this fort. It was in the month of Muharram in the 7th year of Hijra. On the First day Abubakr led the Muslim forces to fight the Jews.

The Jews came out of the fort. A furious battle was fought; Muslims could not break the Jews onslaught and retreated back to their camp. The Next day Omar Ibne Khattab took the flag and tried to defeat the Jewish forces without success.

That night the Prophet announced,” Tomorrow I will give the flag of Islam to a man who is brave and does not run away from the battlefield, he loves Allah and the Prophet of Allah and Allah and His Prophet love him.”

The Next day, after morning prayers the Prophet called for ‘Ali (as) and gave the Flag in his hands. ‘Ali (as) holding the flag in his hand went towards the fort. Noticing that only one man was coming towards the fort the Jews did not come out in the open field. Reaching the gates of the fort ‘Ali fixed the pole on a hard stone slab. Noticing the fixing of the flag on a hard stone, a Jew who was a learned scholar, asked from the top of the wall, " who are you? ”

‘Ali replied, “I am ‘Ali son of Abu Talib.” Hearing the name the learned scholar turned towards his people and told them, “I have read in the sacred both at a man of this name will defeat you." In accordance with the convention of the Arabs, ‘Ali announced his challenge and demanded the bravest of them to come out and fight him in single combat. Merhub, one of the brave and skilled warriors came out and was killed by ‘Ali (as) in one blow.

His brother Anter came out and he was also killed in a single blow of ‘Ali’s sword Zulfiqar. Once these brothers were killed ‘Ali went towards the iron gates and brought them down. Once the gates were open Muslims entered the fort and soon the Jews were defeated.

This was a great victory for Muslims, for the Jews were a mischievous lot and had been giving a lot of trouble to Muslims of Madina and those living around. Most of the Jewish land came into the Muslims hands. It was at this time that a Palm orchard called Fadak also came into the Muslim hands. The Prophet of Islam took this orchard for himself and later gave it to his daughter Fatimah.

The battle of Khyber was a turning point in the defeat of the Jews of the Province of Hejaz and victory for Islam.

https://www.al-islam.org/story-of-the-holy-kaaba-and-its-people-shabbar/muhammad-messenger-Allah#battle-khyber

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Imam Ali (as) said: "The best of deeds is that in which you have to urge yourself to perform it."  -Qassar al-Jamal Vol 2, p 74

He (as) also said: "A good deed becomes more valuable if it is done immediately; the doer regards it as something small (and as such he does not become proud of it), and does it quietly without expecting anything in return."  -Qassar al-Jamal Vol 2, p 30.

Courtesy of Brother @Hassan-

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Imam Ali (as) said:

"Those who treat prayer lightly are like women who abort their fetuses; they can neither be called pregnant nor having children."

-Bihar al-anwar vol 84 p284

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Imam ‘Ali (as) First in many Fields

1. He was the only man to be born in the Kabah (The house of God)

2. He was the first to offer homage to the Holy Prophet (PBUH&HF)

3. He was the first to offer prayers after the Holy Prophet (PBUH&HF)

etc.

https://www.al-islam.org/articles/life-commander-faithful-ali-ibn-abu-talib

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There is no chapter in the charter of the U.N. which is not running parallel to the rules laid down by Ali. In fact better and more useful things are found in the instructions given by him.

In my opinion the difference between the two sets of rules is due to the following four reasons:

Firstly the charter of the United Nations was drafted by thousands of intellectuals belonging to almost all the countries of the world whereas the Alavi rules were enunciated by only one person viz. Ali son of Abu Talib.

Secondly Ali arrived in this world fourteen hundred years ago.

Thirdly those who drafted the U.N. charter or in fact collected the requisite material for it indulged in too much extravagant talk and self-praise and boasted that world was indebted to them on this account. On the contrary Ali showed humility before God and was modest before the people. He did not seek greatness or superiority. He always prayed to God and also wished the people that his acts of commissions and omissions might be overlooked.

The fourth reason for the difference which is more important than the three enumerated above is that many nations, out of those which participated in the U.N. Declaration of Human Rights and endorsed it, violated this declaration and started armed conflicts to nullify and destroy it, but wherever Ali placed his foot, and whenever he said anything, or unsheathed his sword, he did so to destroy tyranny and oppression and leveled the ground to march forward on the path of truth and justice. So much so that he met his martyrdom in defence of human rights, although during his lifetime he had already been martyred thousands of times.

https://www.al-islam.org/voice-human-justice-sautul-adalatil-insaniyah-george-jordac/un-charter-human-rights

The present book is an English translation of Sautu'l `Adalati'l Insaniyah, the biography of the Imam Ali, written in Arabic by George Jordac, a renowned Christian author of Lebanon.

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*****

*****

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What has been recorded in this book from words and sayings of the Commander of the Faithful, Ali (A.S) is, without doubt, at the peak and pinnacle of eloquence after the words of Allah, the Exalted, and those of His Prophet (S). That is because the book offers innate (fitri) methods of thinking and reflection on the universe and the realities in it. As well, the book provides an exposition of the tenets of Islam, its teachings, guidelines and traditions which human life is based upon. Also, the ways to self-purification and development of the soul, the purposes of Shari'ah which provide the basis of religious laws have been put forward. Similarly, the etiquettes of statesmanship, its conditions and necessary qualifications, the method of praising and glorifying Allah, invocation and supplication etc. have been explained. 


This precious book, on the other hand, is a true mirror showcasing the history of Islam and the events that took place following the demise of the Holy Prophet (S) especially the period of the caliphate of Imam Ali (A.S) encompassing an important part of his normative conduct, moral virtues, knowledge and jurisprudence. 
It is befitting for all Muslims to benefit from this book in their religious matters, to learn from it and use it for self-purification. I recommend all – especially the youth – to give special importance to studying this book, reflecting on it and memorizing a part of it. What is expected of those who claim to love the Imam and who wish to have lived in his time so that they could hear his advice and benefit from his guidance and walk in his path, is to fulfill their wish by benefiting from the contents of this book. 

http://www.sistani.org/english/qa/02414/

https://www.al-islam.org/nahjul-balagha-part-1-sermons

https://www.al-islam.org/nahjul-balagha-part-2-letters-and-sayings

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Forty-Seven Content Translated Diamond From Prophet (s) About Imam Ali (s)

 

1) The Prophet (s) said, “The title of the believer's book is love for Ali Úáíå ÇáÓáÇã.” Al-Manaqib of Ibn Al-Maghazeli, 243; Tarikh Baghdad of Al-Khatib Al-Baghdadi, 4/410; Al-Jami^ of Al-Sayuti, 2/145; Yanabi^ Al-Mawda.

قال النبي (ص) : عنوان صحيفة المؤمن : حب عليّ
المناقب لابن المغازلي 243 - تاريخ بغداد للخطيب البغدادي 4/410 - الجامع للسيوط 2/145 - ينابيع المودة.

 

2) The Prophet (s) said, “There is no sword but Dhul-Fiqar, and there is no man but Ali Úáíå ÇáÓáÇã.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/385; Sunan Al-Bayhaqi, 3/376; Ibn Al-Maghazeli, 197; Al-Tabari, 2/514; Al-Riyadh Al-Nudhra, 2/190.

قال النبي (ص) : لا سيف إلاّ ذو الفقار ولا فتى إلاّعليّ 
مستدرك الصحيحين للحاكم النيسابوري 2/385 - سنن البيهقي 3/376 - ابن المغازلي 197 -الطبري 2/514 الرياض النضرة 2/190.

 

3) The Prophet (s) said, “The carrier of my flag in this life and the Hereafter is Ali Úáíå ÇáÓáÇã.” Kenz Al-Omal, 6/122; Al-Tabari, 2/201; Al-Khawarizmi, 250; Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 42/200.

قال النبي (ص) : حامل لوائي في الدنيا والآخرة: عليّ 
كنز العمال6/122 - الطبري 2/201 - الخوارزمي 250 - الفضائل لاحمد 253 - ابن المغازلي 42/200.

 

4) The Prophet (s) said, “My Lord commanded me to close all the doors except the door of Ali Úáíå ÇáÓáÇã.” Al-Khasa’is of Al-Nisa’i, 13; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/125; Al-Tirmidhi, 13/173; Al-Bayhaqi, 7/65; Yanabi^ Al-Mawda, 282; Musnad Ahmad, 4/369; Ibn Al-Maghazeli, 245; Yanabi^ Al-Mawda, 126.

قال النبي (ص) : أمَرني ربي بسد الأبواب إلاّ باب عليّ 
الخصائص للنسائي 13 - مستدرك الصحيحين للحاكم النيسابوري 3/125 - الترمذي 13/173 - البيهقي 7/65 - ينابيع المودة 282 - مسند أحمد 4/369 - ابن المغازلي 245 - ينابيع المودة 126.

 

5) The Prophet (s) said, “The truest believers are three: the believer during the time of Al Ya-Sin, the believer during the time of Pharaoh, and the best of all, Ali Úáíå ÇáÓáÇã.” Al-Manaqib of Ahmad, 194, 239; Kenz Al-Omal, 5/31; Al-Jami^ of Al-Suyuti, 2/83; Ibn Al-Maghazeli, 245; Yanabi^ Al-Mawda, 126.

قال النبي (ص) : الصديقون ثلاثة : مؤمن آل ياسين ، ومؤمن فرعون ، وأفضلهم : عليّ
المناقب لاحمد 194 ، 239 - كنز العمال 5/31 - الجامع للسيوطي 2/83 - ابن المغازلي 245 - ينابيع المودة 126.

 

6) The Prophet (s) said, “The one who wants to live my life and die my death will attach himself to Ali Úáíå ÇáÓáÇã.” Musnad of Ahmad, 5/94; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/128; Kenz Al-Omal, 6/217; Al-Tabarani.

قال النبي (ص) : مَن سرّه أن يحيا حياتي ، ويموت مماتي ، فليتول من بعدي عليّا
مسند أحمد 5/94 - مستدرك الصحيحين للحاكم النيسابوري 3/128 - كنز العمال 6/217 - الطبراني.

 

7) The Prophet (s) said, “The caller will call out on the Day of Judgment, ‘O Muhammad, blessed be your father, and Ibrahim, and blessed be your brother, Ali Úáíå ÇáÓáÇã.” Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 67; Al-Khawarizmi, 83; Al-Riyadh Al-Nudhra, 2/201.

قال النبي (ص) :نادى المنادي يوم القيامة : يا محمد نعمالأب أبوك ، وإبراهيم ، ونعم الأخ عليّ
الفضائل لاحمد 253 - ابن المغازلي 67 - الخوارزمي 83 - الرياض النضرة 2/201.

 

8) The Prophet (s) said, “Every prophet has an executor and inheritor, and my executor and inheritor is Ali Úáíå ÇáÓáÇã.” Kenz Al-Omal, 6/158; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 11/173; Shawahid Al-Tanzil, 2/223; Yanabi^ Al-Mawda, 94.

قال النبي (ص) : لكلّ نبي وصي ووارث, ووصيّي ووارثي : عليّ
كنزل العمال 6/158 - تاريخ بغداد للخطيب البغدادي 11/173 - شواهد التنزيل 2/223 - ينابيع المودة 94.

 

9) The Prophet (s) said, “Dear God, don’t take my life until you have shown me the face of Ali Úáíå ÇáÓáÇã.” Al-Riyadh Al-Nudhra, 2/201; Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 67; Akhtab Khawarizm, 83.

قال النبي (ص) : الّلهم لا تمتني حتى تريني وجه عليّ 
الرياض النضرة 2/201 - الفضائل لاحمد 253 - ابن المغازلي 67 - اخطب خوارزم 83.

 

10) The Prophet (s) said, “We were created from the same tree, I and Ali Úáíå ÇáÓáÇã.” Al-Tirmidhi, 13/178; Ibn Al-Maghazeli, 122; Asad Al-Ghaba, 4/26; Al-Riyadh Al-Nudhra, 2/216.

قال النبي (ص) : خلقت من شجرة واحدة أنا وعليّ 
الترمذي 13/178 - ابن المغازلي 122 - اسد الغابة 4/26 - الرياض النضرة 2/216.
 

11) The Prophet (s) said, “The most knowledgeable person in my nation after me is Ali Úáíå ÇáÓáÇã.” Manaqib Al-Imam Ali Ibn Abi TAlib Úáíå ÇáÓáÇã of Ibn Al-Maghazeli Al-Shafi^i.

قال النبي (ص) : أعلم أمتي من بَعدي: عليّ
مناقب الامام علي بن ابي طالب (ع) لابن المغزلي الشافعي.

 

12) The Prophet (s) said, “Embellish your gatherings by mentioning Ali Úáíå ÇáÓáÇã.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/368, 5/419; Al-Khasa’is of Al-Nisa’I, 9; Ibn Al-Maghazeli, 16; Al-Manaqib of Akhtab Khawarizm, 94; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 8/290; Yanabi^ Al-Mawda.

قال النبي (ص) : زينوا مجالسكم بذكرعليّ
مستدرك الصحيحين للحاكم النيسابوري 3/109 - مسند احمد 4/368 ، 5/419 - الخصائص للنسائي9 ، 24 - ابن المغازلي 16 - المناقب لاخطب خوارزم 94 - تاريخ بغداد للخطيب البغدادي 8/290 - ينابيع المودة.

 

13) The Prophet (s) said, “The most judicious person in my nation is Ali Úáíå ÇáÓáÇã.” Ibn Al-Maghazeli, 70; Arjah Al-MatAlib, 544.

قال النبي (ص) : أقضى أمتي عليّ
ابن المغازلي 70 - ارجح المطالب 544

 

14) The Prophet (s) said, “I am the warner, and the guide after me is Ali Úáíå ÇáÓáÇã.” Musnad Ahmad, 1/151; Al-Tirmidhi, 2/135; Al-Khasa’is of Al-Nisa’I, 20; Kenz Al-Omal, 1/247; Ibn Al-Maghazeli, 222.

قال النبي (ص) : أنا المنذر والهادي من بعدي: عليّ 
مسند احمد 1/151 ، 3/213 - الترمذي 2/135 ، الخصائص للنسائي 20 - كنز العمال 1/247 - ابن المغازلي 222.

 

15) The Prophet (s) said, “Exemption from the Hellfire comes with love for Ali Úáíå ÇáÓáÇã.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/241; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 6/851; Akhtab Khawarizm, 86; Ibn Al-Maghazeli, 90.

قال النبي (ص) : براءة من النار حبّ عليّ 
مستدرك الصحيحين للحاكم النيسابوري 2/241 - تاريخ بغداد للخطيب البغدادي 6/85 - اخطب خوارزم 86 - ابن المغازلي 90.

 

16) The Prophet (s) said, “Of whomever I was master, Ali Úáíå ÇáÓáÇã is his master.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/129; Kenz Al-Omal, 6/157; Al-Dilmi.

قال النبي (ص) : من كنت مولاه فمولاه عليّ
مستدرك الصحيحين للحاكم النيسابوري 3/129 - كنز العمال 6/157 - الديلمي.

 

17) The Prophet (s) said, “There would not be one sufficient for Fatima if God had not created Ali Úáíå ÇáÓáÇã.” HAliyat Al-Awliya’, 1/34; Al-Riyadh Al-Nudhra, 2/177; Ibn Al-Maghazeli, 242; Al-Khawarizmi, 42; Yanabi^ Al-Mawda, 112.

قال النبي (ص) : لم يكن لفاطمة كفؤ,لو لم يخلق الله عليّا 
حلية الاولياء 1/34 - الرياض النضرة 2/177 - ابن المغازلي 242 - الخوارزمي 42 - ينابيع المودة 112.

 

18) The Prophet (s) said, “For the one who believes and trusts in me, I recommend the wilayat of Ali Úáíå ÇáÓáÇã.” Al-Jami^ of Al-Suyuti, 1/230; Al-Riyadh Al-Nudhra, 2/168; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/316; Ibn Al-Maghazeli, 49; Yanabi^ Al-Mawda, 266.

قال النبي (ص) : أوصي من آمن بي وصدقني بولايةعليّ 
الجامع للسيوطي 1/230 - الرياض النضرة 2/168 - تاريخ بغداد للخطيب البغدادي 1/316 - ابن المغازلي 49 - ينابيع المودة 266.

 

19) The Prophet (s) said, “The first of you to reach the Pond is the first of you who accepted Islam: Ali Úáíå ÇáÓáÇã.” Kenz Al-Omal, 6/154; Al-Tabarani, 5/32; Al-Riyadh Al-Nudhra, 1/165; Dhaka’ir Al-^Aqi, 65; Ibn Al-Maghazeli, 230.

قال النبي (ص) : أولكم وروداً على الحوض أوّلكم إسلاما ، وهو : عليّ
كنز العمال 6/154 - الطبراني 5/32 - الرياض النضرة 1/165 - ذخائر العقي 65 - ابن المغازلي 230.

 

20) The Prophet (s) said, “No one is permitted on the Bridge except by the wilayat of Ali Úáíå ÇáÓáÇã.” Ibn Al-Maghazeli, 15; Al-Isti^ab, 2/457.

قال النبي (ص) : لا يجوز على الصراط أحد إلا ببراءة في ولاية عليّ
ابن المغازلي 15 - الاستيعاب 2/457.

 

21) The Prophet (s) said, “No one can give account of me but Ali Úáíå ÇáÓáÇã.” Ibn Al-Maghazeli, 119, 242; Al-Riyadh Al-Nudhra, 2/177; Yanabi^ Al-Mawda, 112, 419; Al-Khawarizmi, 253.

قال النبي (ص) : لا يُـبلّـغ عَـني إلاّعليّ
ابن المغازلي 119 ، 242 - الرياض النضرة 2/177- ينابيع المودة 112 ، 419 - الخوارزمي 253.

 

22) The Prophet (s) said, “The most miserable person from the beginning of the world to the end is the murderer of Ali Úáíå ÇáÓáÇã.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Musnad Ahmad, 4/263; Al-Khasa’is of Al-Nisa’i 39; Al-Tabari, 2/408; Kenz Al-Omal, 5/58.

قال النبي (ص) : أشقى الأولين والآخرين قاتل عليّ
مستدرك الصحيحين للحاكم النيسابوري 3/141 - مسند أحمد 4/263 - الخصائص للنسائي 39 - الطبري 2/408 - كنز العمال 5/58.

 

23) The Prophet (s) said, “There is a tree in Paradise called Tuba. Its roots are in the house of Ali, and its branch is Ali Úáíå ÇáÓáÇã.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/370; Al-Khasa’is of Al-Nisa’i, 25; Al-Tirmidhi; Al-Tabarani.

قال النبي (ص) : طوبى شجرة في الجنة, أصلها في دار علي , وفرعهاعليّ
مستدرك الصحيحين للحاكم النيسابوري 3/109 - مسند احمد 4/370 - الخصائص للنسائي 25 - الترمذي - الطبراني.

 

24) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the distinguisher between truth and falsehood.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/132; Musnad Ahmad, 1/331; Yanabi^ Al-Mawda, 92.

قال النبي (ص) : عليّ (ع) الفاروق بين الحق والباطل.
مستدرك الصحيحين للحاكم النيسابوري 3/132 - مسند احمد 1/331 - ينابيع المودة 92.

 

25) The Prophet (s) said, “The most righteous one is Ali Úáíå ÇáÓáÇã.” Al-Bayhaqi, 4/35; Kenz Al-Omal, 7/176; Al-Jami^ of Al-Suyuti, 2/276; Ibn Al-Maghazeli, 93.

قال النبي (ص) : عليّ (ع) الصدّيق الأكبر
البيهقي 4/53 - كنز العمال 7/176 - الجامع للسيوطي 2/276 - ابن المغازلي 93.

 

26) The Prophet (s) said, “The hand of Ali Úáíå ÇáÓáÇã and my hand are equal in justice.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/14; Al-Tabari, 2/272; Al-Tirmidhi, 2/299; Ibn Al-Maghazeli.

قال النبي (ص) : عليّ (ع) كفه وكفي في العدل سواء
مستدرك الصحيحين للحاكم النيسابوري 3/14 - الطبري 2/272 - الترمذي 2/299 - ابن المغازلي 37 - بنابيع المودة 57.

 

The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is my brother in this life and the Hereafter.” Al-Khasa’is of Al-Nisa’i, 5; Al-Tirmidhi; Yanabi^ Al-Mawda, 61; Ibn Al-Maghazeli, 37; Yanabi^ Al-Mawda, 57.

قال النبي (ص) : عليّ (ع) أخي في الدنيا والآخرة
الخصائص للنسائي 5 - الترمذي - ينابيع المودة 61 - ابن المغازلي.

 

28) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the best of humanity, and the one who denies it has blasphemed.” Ibn Al-Maghazeli, 129; Yanabi^ Al-Mawda, 233; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 5/37; Al-Khawarizmi, 235.

قال النبي (ص) : عليّ (ع) خير البشر , فمن أبى فقد كفر
ابن المغازلي 129 - ينابيع المودة 233 - تاريخ بغداد للخطيب البغدادي 5/37 - الخوارزمي 235.

 

29) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the door of servitude, and whoever passes through that door is a true believer.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori; Kenz Al-Omal, 6/156; Al-Dilmi.

قال النبي (ص) : عليّ (ع) باب حطة , من دخله كان مؤمنا
مستدرك الصحيحين للحاكم النيسابوري 3/122 - كنز العمال 6/156 - الديلمي

 

30) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the Imam of goodness, the fighter against iniquity, the helper of those who come to his aid, and the deserter of those who desert him.” Kenz Al-Omal, 6/153; Al-Darqatani.

قال النبي (ص) : عليّ (ع) امام البررة , وقاتل الفجرة ,منصور من نصره ، مخذول من خذله
كنز العمال 6/153 - الدارقطني

 

31) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the Imam of the pious, the prince of believers, and the leader of the resplendent.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/129; Kenz Al-Omal, 6/153.

قال النبي (ص) : عليّ (ع) إمام المتقين , وأمير المؤمنين ، وقائد الغرّ المحجّلين
مستدرك الصحيحين للحاكم النيسابوري 3/129 - كنز العمال 6/153

 

32) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is to me what Haroun was to Musa.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/137; Ibn Al-Maghazeli, 65, 104; Al-Tabarani; HAliyat Al-Awliya’, 1/63; Akhtab Khawarizm, 229.

قال النبي (ص) : عليّ (ع) مني بمنزلة هارون من موسى
مستدرك الصحيحين للحاكم النيسابوري 3/137 - ابن المغازلي65 ، 104 - الطبراني - حلية الاولياء 1/63 - اخطب خوارزم 229

 

33) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã holds a right over this nation like the right of a father over his son.” Muslim, 2/361; Al-Tirmidhi, 2/299; Al-Hakim, 3/130; Musnad Ahmad, 3/198; Al-Nisa’i, 7; Asad Al-Ghaba, 3/40.

قال النبي (ص) : عليّ (ع) حقه على الأمة , كحقّ الوالد على ولده
مسلم 2/361 - الترمذي 2/299 - الحاكم 3/130 - مسند احمد 3/198 - النسائي 7 - اسد الغابة 3/40

 

34) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is with the Qur’an, and the Qur’an is with Ali.” Al-Bukhari, 5/19; Muslim, 2/360; Al-Tirmidhi, 5/304; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Ibn Majah, 1/28; Musnad Ahmad, 3/328.

قال النبي (ص) : عليّ (ع) مع القرآن , والقرآن مع علي
البخاري 5/19 - مسلم 2/360 - الترمذي 5/304 - مستدرك الصحيحين للحاكم النيسابوري 3/109 - ابن ماجة 1/28 - مسند أحمد 3/328

 

35) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã and his shi^a are the successful ones.” Ibn Al-Maghazeli, 47; Mizan Al-^Itidal, 2/313.

قال النبي (ص) : عليّ (ع) وشيعته هم الفائزون
ابن المغزلي 47 - ميزان الاعتدال 2/313

 

36) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the door of my knowledge, and the one who will clarifies for my nation that which I was sent with.” Tafsir Al-Tabari, 3/171; Shawahid Al-Tanzil, 2/356; Al-Darr Al-Manthour, 6/379; Yanabi^ Al-Mawda, 61.

قال النبي (ص) : عليّ (ع) باب علمي , ومبين لأمتي,ما ارسلت به 
الطبري (تفسير) 3/171 - شواهد التنزيل 2/356 - الدر المنثور 6/379 - ينابيع المودة 61

 

37) The Prophet (s) said, “Love for Ali Úáíå ÇáÓáÇã is faith, and hatred for Ali is hypocrisy.” Ibn Al-Maghazeli, 67; Al-Khawarizmi, 236; Fara’id Al-Samateen; Yanabi^ Al-Mawda.

قال النبي (ص) : عليّ (ع) حبه إيمان , وبغضه نفاق
ابن المغازلي 67 - الخوارزمي 236 - فرائد السمطين - ينابيع المودة

 

38) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the partition between Heaven and Hell.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/127; Kenz Al-Omal, 5/30; Al-Jami^ of Al-Suyuti, 1/374; Al-Tirmidhi; Ibn Maghazeli, 80.

قال النبي (ص) : عليّ (ع) قسيم الجنة والنار
مستدرك الصحيحين للحاكم النيسابوري 3/127 - كنز العمال 5/30 - الجامع للسيوطي 1/374 - الترمذي - ابن المغازلي 80

 

39) The Prophet (s) said, “The position of Ali Úáíå ÇáÓáÇã 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.

قال النبي (ص) : عليّ (ع) مثله في الناس , كمثل قل هو الله احد في القرآن
مسلم 1/48 - الترمذي 2/299 - النسائي 8/117 - الخصائص للنسائي 27 - مسند احمد 6/299 - ابن المغازلي 191

 

40) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the beloved between two friends, myself and Ibrahim.” Yanabi^ Al-Mawda, 88; Fara’id Al-Samateen; Bea^ Al-Abrar; Moniq Ibn Ahmad Al-Khawarizmi.

قال النبي (ص) : عليّ (ع) حبيب بين خليلين ، بيني وبين ابراهيم
ينابيع المودة 88 - فرائد السمطين - بيع الابرار - مونق بن احمد الخوارزمي

 

41) The Prophet (s) said, “Whoever splits with Ali Úáíå ÇáÓáÇã has split with me, and whoever splits with me has split with God.” Ibn Al-Maghazeli, 45; Yanabi^ Al-Mawda, 181.

قال النبي (ص) : عليّ (ع) من فارقه فقد فارقني ، ومن فارقني فقد فارق الله
ابن المغازلي 45 - ينابيع المودة 181

 

42) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is from me and I am from him, and he is the protector of every true believer after me.” Ibn Al-Maghazeli, 69; Yanabi^ Al-Mawda, 125.

قال النبي (ص) : عليّ (ع) مني وانا منه ، وهو ولي كل مؤمن بعدي
ابن المغازلي 69 - ينابيع المودة 125

 

43) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã is the most beloved of God and His Prophet in all of creation.” Kenz Al-Omal, 5/33; Al-Riyadh Al-Nudhra, 2/211; Ibn Al-Maghazeli, 219.

قال النبي (ص) : عليّ (ع) احب خلق الله الى الله ورسوله
كنز العمال 5/33 - الرياض النضرة 2/211 - ابن المغازلي 219 

 

44) The Prophet (s) said, “Mentioning Ali Úáíå ÇáÓáÇã is a form of worship, and looking upon him is a form of worship.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/123; Kenz Al-Omal, 6/156; Al-Tabarani; Ibn Al-Maghazeli, 240, 278; Al-Khawarizmi, 62.

قال النبي (ص) : عليّ (ع) ذكره عبادة , والنظر الى وجهه عبادة
مستدرك الصحيحين للحاكم النيسابوري 3/123 - كنز العمال 6/156 - الطبراني - ابن المغازلي 240 ، 278 - الخوارزمي 62

 

45) The Prophet (s) said, “Love for Ali Úáíå ÇáÓáÇã is a good deed, so don’t ruin it with bad deeds.” Al-Tabarani; Yanabi^ Al-Mawda, 2/3.

قال النبي (ص) : عليّ (ع) حبّه حسنة , لا تضر معها سيئة
الطبراني - ينابيع المودة 2/3

 

46) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã holds the position of the Ka^aba.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/122; Musnad Ahmad, 3/82; Al-Tabarani, 6/155; Kenz Al-Omal.

قال النبي (ص) : عليّ (ع) بمنزلة الكعبة
مستدرك الصحيحين للحاكم النيسابوري 3/122 - مسند أحمد 3/82 - الطبراني 6/155 - كنز العمال

 

47) The Prophet (s) said, “Ali Úáíå ÇáÓáÇã stands in relation to me as my head to my body.” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Al-Jami^ of Al-Suyuti, 1/583; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/51; HAliyat Al-Awliya’, 1/182; Al-Riyadh Al-Nudhra, 2/219.

قال النبي (ص) : عليّ (ع) مني , مثل رأسي من بدني
مستدرك الصحيحين للحاكم النيسابوري 3/141 - الجامع للسيوطي 1/583 - تاريخ بغداد للخطيب البغدادي 1/51 - حلية الاولياء 1/182 - الرياض النضرة : 2/219

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RasulAllah SA loved Imam Ali AS. After Ali AS was born in the Holy Kaaba, his mother Fatima Binte Assad (she was the wife of Hazrat Abu Talib) came outside holding Ali AS, and the first person to see him and feed him was Prophet Muhammad SA. Hadith that I remember says Ali AS did not open his eyes until he was with the Holy Prophet SA who immediately adopted Ali AS. Since Fatima Binte Assad lived with the Holy Prophet SA, then Ali AS immediately began living with RasoolAllah, too, and Ali AS went everywhere with the Prophet SA. Their love for each other is very well known and Prophet Muhammad SA married his daughter Fatima Zahra AS to Ali AS.

https://www.al-islam.org/story-of-the-holy-kaaba-and-its-people-shabbar/first-imam-ali-ibn-abu-talib

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(6) Hijab in a joke and a joke with the nonhuman : Hassan Khalq requires that humans and humans have their humor and temperament and try to always stylize flowers with smiley words and movements, and to develop humor in themselves, Imam Sadiq (as ) Said to one of his fellows: "How do you joke with each other? He answered very little. Imam said: do not do this and do not leave the jokes because the jokes are a branch of the good people, and by doing so you enter happiness in the heart of your beloved brother and the Prophet (PBUH) joked with people to make them happy. " (7) But in the humorous humor, there is also a veil, which is also against non-law, that is, man and woman are not entitled to joke with each other and have a state of humor, but they have to adhere to dignity and respect, and to say no to their laughs The prophet of Allah says : "A person who jokes with an unholy woman, for every word he spoke to, will be thrown into Hell for a thousand years" (8). According to the aforementioned materials, we conclude that the veil is not just summarized in the tent, and it is an important example of the veil, and other types of eye control, walking, talking with non-honorable people, using perfumes and makeup, shaving And it's a joke that not observing any of these can be a way to mislead and guilty that women and men hope for in their everyday lives . .......................................... Signatures : 1) Makarem Shirazi, Sample Interpretation, First Printing, Dare Elektb al-Islamiyya, Tehran, 1374, p . 14, p . 437 . 2) Regarding the contamination of my poisoned shares with the Turks' Feminism, I wish to thank God of Imam Ali (Imam Ali) for the blessing of the Prophet Muhammad (PBUH). "Majlisi, Mohammad Baqir, Biar al-Anwar, various publications, Islamiyah Publications, Tehran, pp . 104, p . 38 . 3) Wallets, purses, wallets, buttons Wallets, purses and wallets Back to section Wardrobes, tableclothes, napkins Back to section Wallets, purses Field filled not right Согласен получать предложения от других компаний Cancel By submitting a question, you confirm your agreement with user agreement goods Countertops made of artificial stone Countertops made of artificial stone Poetry, Muhammad ibn Muhammad, Jamea Al-Akhbar, First Edition, Radi Publishing, Qom, 1405 AH, p . 159 . 4) O'Be'b Abdullah Qal Qal Rasulullah أي امرأة همطببت و منجلة من بتها فهي طلعن Even الله إلي بيتها ماتي ما رجعت »Tabretsi, Sheikh Hassan, Makarem El-Elahlaq, Fourth Edition, Sharif Radi Publications, Qom, 1370, p . 44 . 5) "Pirofhova F'enltsaafh Yazhub al-Sakhymeh" Majlesi, Mohammad Baqir, Bihar al-Anwar, Various Printing, Islamiyah Publications, Tehran, vol. 74, p . 161 . 6) I am the Prophet of the Prophecy of the Immaculate Conception of the Prophet (pbuh), p . 364, p . 364 . 7) Sometimes the bag is interrupted; "Sometimes, it is a matter of time, and it is a matter of time," and the book of the Prophet Muhammad (PBUH & HP), the Prophet Muhammad (PBUH & HP), said: "Tabarsei, Sheikh Hassan, Makarem al-Elahlaq, Fourth Edition, Sharif Razi Publications, Qom, 1370, p . 21 . 8) I am Fayyat al-Amalah al-Imalah - Imprisonment for the words of the Qalam al-Dani'ah al-A'f al-Faynar "Majlisi, Mohammad Baqir, Biar al-Anwar, various publications, Islamiyah Publications, Tehran, J73, p . 364 . https://translate.google.com/translate?sl=auto&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=https%3A%2F%2Fwww.mehrnews.com%2Fnews%2F3723495%2F%D8%A2%DB%8C%D8%A7-%D8%AD%D8%AC%D8%A7%D8%A8-%D9%81%D9%82%D8%B7-%D8%AF%D8%B1-%DA%86%D8%A7%D8%AF%D8%B1-%D8%B2%D9%86%D8%A7%D9%86-%D8%AE%D9%84%D8%A7%D8%B5%D9%87-%D9%85%DB%8C-%D8%B4%D9%88%D8%AF-%D8%A7%D9%86%D9%88%D8%A7%D8%B9-%D8%AD%D8%AC%D8%A7%D8%A8-%D8%B2%D9%86%D8%A7%D9%86-%D9%88-%D9%85%D8%B1%D8%AF%D8%A7%D9%86&edit-text= https://www.mehrnews.com/news/3723495/آیا-حجاب-فقط-در-چادر-زنان-خلاصه-می-شود-انواع-حجاب-زنان-و-مردان
    • What's interesting was that I expected this to be the moral consensus, with our scholars taking perhaps an even more rigid stance. This hasn't turned out to be the case. As @E.L King was mentioning earlier in the chatroom (correct me if I'm wrong), Sayyed al-Hakeem and as-Sistani both have issued rulings declaring human cloning and gene editing, respectively, to be halal in and of themselves, even to the extent of them being used simply for vain purposes like increasing one's beauty.   EDIT: He's beat me to it.
    • hi i my opinion the hijab for women is because of men with illness in their hearts because the first Gate that Shaytan Temps men is from eye & seeing in men. https://www.aparat.com/v/PZit4   Hijab in the Qur'an    What links here ...  Hijab with Fatima Zahra  GG jurisprudential issues  Hijab  Culture > Theology > Religion > Shia > General > Quranic topics  (cached) Concept and dimensions of hijab in the Quran Purpose and philosophy of veil Eye veil Hijab in speech Behavioral Hijab Veil and chastity Elderly Women's Hijab Is hijab an obstacle to all social delinquency? See also: References:

      In the Holy Quran, there are more than ten verses about the veil and the sanctity of looking at the nonhuman . 
      One of these verses is verse 59 of the surah al-Ahzab: " Or Ilah al-Nabi al-Qarlazwuj and Benatk and Nas al-Momenin Iindenīn Alīān, Ibn al-Jadīn al- eqn-e-dān-e-yarfn-fla-yuzin and khanullah ghafūra rahima " (O Prophet, tell your women and daughters, To cover up, to be known and not to be offended, and Allah is All-Compassionate, Merciful.) 
      It means a national cover; that is, a woman must wear all her body so that she is protected as a gentle flower from the swordsmanship. 
      In Sura Noor, verse 31, too, a great deal of talk about hijab and honoring the unworthy look is spoken.  Concept and dimensions of hijab in the Quran The veil in the word means the barrier, curtain and cover. The use of this word is more than the meaning of the curtain. The word covers the concept that the curtain is a cover, but not every veil, but it is called the cover of the hijab through the back of the curtain. 
      The hijab, meaning ladies' Islamic cover, has two dimensions: a positive and negative one. The positive aspect of it, the necessity of covering the body and its diminutive dimension, is the forbiddenness of being revealed to the non-mahram; and these two dimensions should be together with each other so that Islamic veil can be realized; sometimes it may be the first dimension, but not the second dimension, in this case It can be said that Islamic hijab has been realized. 
      If, in the general sense, we call hijab any cover and impeding the receipt of sin, the hijab can have different types and different types. One kind of this veil is mental, intellectual, and spiritual; for example, belief in Islamic teachings, such as monotheism and prophecy, is one of the examples of the right veil, mental and spiritual, which can lead to sins and sins of mind and mind, such as infidelity And Shrek. 
      In addition, in the Qur'an, there are other types of hijab manifested in man's external behavior, such as hijab and cover in the eyes that men and women are advised in the face of the non-Mahram.  Purpose and philosophy of veil The main purpose of the ordinance of the laws in Islam is to God, which is obtained through the cultivation of self and piety:  إن أكرمكم عند الله أتقكم (حجرات; 13) is magnanimous and most honorable to you with God.
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      He is the God who raised among the people of Ammi (a people who did not know the reading and writing) a great prophet from the same people, to recite God's revelation to them, and purify them (from the ignorance of ignorance and ugly ethics), and the book of celibacy and wisdom In fact, before that, everyone was in a state of ignorance and misguidance. 
      The Holy Qur'an is used for the purpose of securing the divine commandment, the requirement of Islamic hijab, to achieve cultivation of the soul, purity, chastity, and purity. Verses like:  Let us convey the believers' eyes to the unworthy eyes and protect their bodies and their bodies, which is the best of their bodies and their purity.   Eye veil O my Apostle, tell the believing men to put their eyes in vain view.   قل للمؤمنات أضضضان من أبصارهن (نور; 31) Tell the messenger to the believing women to cover their eyes with an unwise look.   Hijab in speech Another type of hijab and cover of the Qur'an is the hijab of women's speech versus non-law:  Falla is a great deal of pain in your heart (parties; 32) So do not talk to men with thin, soft lips; lest you fall asleep (sickness and despair).   Behavioral Hijab Another type of hijab and cover of the Quran is the veil of women's behavior against the non-Islamic. It is instructed that women should not walk in ways that would attract unharmed attention by showing their ornaments.  And let our Lah al-Jahran be tempted to blow us away (Ibn. 31), and they should not foot to the ground to reveal the ankles and their hidden ornaments.
      Of the discussed topics, it is clearly used that the meaning of Islamic hijab is to cover and protect the coexistence of women with nonhuman men in different forms of behavior, such as how to cover, look, talk and walk. 
      Therefore, the veil and cover of a woman is also a constraint and an obstacle to nonhuman individuals who intend to infiltrate and capture the honor of others. There is also the same notion of banning and refusing the lexical roots of chastity;  Veil and chastity The two words "veil" and "chastity" are essentially the meaning of common denial and refusal. The difference between prohibiting and restraining hijab and chastity is the difference between appearance and inwardness; that is, the prohibition and inhibition in the veil is related to appearance, but the prohibition and inhibition in chastity is related to the inner and inner, because chastity is an internal state, However, given that the effect of appearance on the interior and the external impact on appearance is one of the general characteristics of man; therefore, between the veil and the apparent cover, and the chastity and inner restraint of man, is the effect and the mutual influence; so that whatever the veil and the covering The appearance and the better, this type of veil is more effective in enhancing and enhancing the inner and inner mood of chastity, and vice versa, the greater the inner and inner envy of the The veil will look better in the encounter with aliens.  Elderly Women's Hijab The Holy Quran has pointed to this impact in a subtle way. First, it allows elderly women to dress their clothes like a tent against a non-sanctuary without the intention of throwing themselves out, but ultimately says: "If they are sober, it even means clothes like tents." Not better.  And Al-Qawada'm Al-Nawa'ah Al-Naha'ah Al-Fayyid Allah Jinnah, the Prophet of Allah, the Exalted and the Most Merciful,
      In addition to the previous relationship, between the apparel cover and esoteric dignity, the relation between the sign and the sign holder is also; that is, the apparent hijab is a sign of a certain stage of esoteric dignity with the owner of the veil. Of course, this does not mean that every woman who wears a veil and a cover is necessarily of all levels of chastity.  Is hijab an obstacle to all social delinquency? Given this point of view, the answer to these forms and the doubts of those who, for the ineffectiveness of revealing the veil and the apparent cover, is to blame the offenses of some women with hijab, because the problem of these women, the weakness in the inner veil And the lack of strong faith and belief in the positive effects of hijab and apparent cover and has passed since the Islamic veil has a wide dimension, and one of its most important dimensions is the inner and inner veil of the person who faces sin and corruption , It enjoys inner convictions and faith; and, essentially, this veil of mind and ideology, as a foundation stone for other veils, including hijab and p It is apparent, because human thoughts and ideas form their behaviors. 
      Of course, just as hijab and overlays do not necessarily mean all chaos, chastity can not be imagined without observing the apparent cover. One can not deny a woman or a man who appears naked or half naked in public, because we said that the apparent cover is one of the signs and symbols of chastity, and between the amount of chastity and veil, the relationship of influence and affection There is mutual. Some consider the relationship of chastity and veil to be a kind of relationship between root and fruit; the veil, the fruit of chastity, and chastity are the roots of veil. Some people may have apparent veils, but they have not created extraneous chastity. This hijab is the only shell and appearance. On the other hand, people claim to be chastity, and they say, "I have a heart-warming heart, God works with hearts," they entertain themselves; such humans must, in their minds, have to point to the essential thing that is within the pure, external It will cleanse and never purify the heart, it will not induce the fruitless fruit of the wilderness.  See also: Hijab with Fatima Zahra  References: Interpretation books  https://translate.google.com/translate?sl=auto&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=http%3A%2F%2Fdaneshnameh.roshd.ir%2Fmavara%2Fmavara-index.php%3Fpage%3D%D8%AD%D8%AC%D8%A7%D8%A8%2B%D8%AF%D8%B1%2B%D9%82%D8%B1%D8%A2%D9%86%26SSOReturnPage%3DCheck%26Rand%3D0&edit-text= http://daneshnameh.roshd.ir/mavara/mavara-index.php?page=حجاب+در+قرآن&SSOReturnPage=Check&Rand=0
    • السؤال: في علم الهندسة الوراثية يدعي بعض العلماء أن باستطاعتهم تحسين الجنس البشري بواسطة التأثير على الجينات وذلك بـ:
      ١. رفع القبح في الشكل. 
      ٢. وضع مواصفات جميلة بديلة. 
      ٣. كلا الأمرين معاً. 
      فهل يجوزللعلماء أن يفعلوا ذلك؟ وهل يحق للمسلم أن يمكن الأطباء من تحسين جيناته الوراثية؟ الجواب: إذا لم يكن له مضاعفات جانبيّة، فلا مانع منه في حدِّ ذاته.  https://www.sistani.org/arabic/qa/02115/ It seems to me, based on the fatwa above, human genetic engineering/editing for the sake of removing ugliness or increasing beauty is halal in and of itself. Also, I don't know if this is relevant, Sayyed Al-Hakeem says human cloning is halal.
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