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In the Name of God بسم الله

Orion

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  1. Like
    Orion got a reaction from AmirioTheMuzzy in Akbari n Usooli   
    (bismillah)
    (salam)
    Another interesting thing about them is that they talk so much about "nass" i.e. Quran and Hadith, yet they believe in the corruption (tahreef) of the book of Allah - Quran.....but consider the 4 collections of Shia hadith (kitab e arba) to be Sahih.
    WS
  2. Thanks
    Orion got a reaction from Hameedeh in It is a MUST to stay in contact with Imam ajtfs   
    (bismillah)
    (salam)
    What you call "Zulm" committed by "some so called ulemaa" is your misunderstanding.
    The hadith: "...soon a time shall come when my Shias will claim to have met me. Beware! For the one who claims that, he has met me before the: uprising of Sufyani and a call from the sky is a liar and a deceiver." is TRUE......... But the conclusion you have drawn from it is wrong.
    Many of the Shia Ulema have themselves met the Imam (ATF) so how can they propagate something that you have understood.
    Possibility of meeting with IMAM (as) In major Occultation
    Historyof both minor and major occultation's is a witness to the fact that.anyone who sought guidance received it, From Imam (A.S.). Today also ifanyone sincerely, seeks guidance will receive it from 'Imam (A.S.)'
    Committing oneself completely to the wisdom and expediencies of Allah is mandatory on the representative of Allah, as Allah bestows the responsibility ofguiding and leadership to those who not only stick to ordinance of Allah but their intentions are also guided by the desire and pleasure of Allah. As a result statements that flow from his mouth bear His assent. Contradicting the desire of Allah is a sin and a sinner cannot reach this office. Keeping the above principle in mind, we have to conclude that all Imams necessarily followed the commands of Allah andhis actions, words and assent reflect the prescription of Allah. Now if Imam is apparent it concurrents with command of Allah, speaks at Allah's behest, his silence bears the assent of Allah, travels and migrates for Allah's pleasure, remains hidden from nation at His dictates, goes into occultation at His dictates, chooses his representatives in minor occultation subscribing to His will. In short,he follows and concedes to all injunctions of Allah.
    After presenting this prologue we intend to plunge directly to our main discussion .
    "Whether it is possible to meet Imam-e-Asr in his major occultation?"
    Possibility of doubt would not have been there if people had gone through the Tawqee' (letter of Imam) which Imam sent to his fourth and last representative, Ali bin Mohammad-e-Saimuri. After informing him of his(Ali ibn Mohammad) death Imam said :
    "...soona time shall come when my Shias will claim to have met me. Beware! For the one who claims that, he has met me before the uprising of Sufyani and a call from the sky is a liar and a deceiver."
    Evenafter this clear 'Tawqee' some pious and sanctimonious scholars and sincere people described their meeting of Imam (A.S.), and they are such people whose trustworthiness is beyond question. In this contradictory circumstance it becomes rather difficult, to asses thetrue position. Rejecting the words of Islam is near to blasphemy, while rejecting the pious people, whose integrity is beyond doubt is not,acceptable to one's self. Also no other person can come in countenance of Imam(A. S.). In such paradoxical circumstances we have to after all reach a conclusion. In reality, people have not understood the essenceof' Tawqee' as it does not, deny the possibility of meeting Hazrat Baqiyatullah (may our live be sacrificed for him) in major occultation. Rather it comes heavily on pseudos selling the idea of being an ambassador. In other words, this points to those who claim to be emissaries and deputies of Imam (A.S.) like •Ali Mohammad Shirazi. It is a lamentable fact, that like other scripts of Imam (A.S.) this 'Tawqee' also was not able to acquire due attention from Shia cadres. Shia scholars and masses alike have not pondered upon it. Otherwise the artificial and pseudo special deputies and Mahdis would not have made their claims.
    The statement of the 'Tawqee' that some people will claim to have met me can be interpreted as those who will comeforward and proclaim on the top of their voices in order to market their fabricated ideas, under the garb of meeting Imam and taking instructions directly from him. Mention can also be made of those people who falsely claimed to have met Imam (A.S.) due to social disturbances. It would not be wrong to mention that apart from false claimants of deputyship in the present century there were many individuals who sold their satanic ideas under the label of 'Basharat'.
    Withoutgoing in much detail, let us analyze and find out, the meaning of the word 'Ghaibat', as its correct interpretation is of paramount importance in our discussions. But, again people have a very superficial understanding of the word 'Ghaibat'. The word is derived from the infinitive 'Ghaib' which means 'to be away'. The word is related to Imam (A.S.) in the same manner as the sun which is not visible to the naked eye either due to the darkness of night or impediment of clouds, but, its existence and presence is not affected.Similarly Hazrat Wall-e-Asr is exists but is not seen by the people.
    There are two viewpoints about the 'Ghaibat' of Hazrat Wali-e-Asr. First opinion which is prevalent among common masses and is also supported by the apparent meaning of some traditions is that Imam is invisible in the sense that people cannot see him but he can see them. He might be sitting in a particular place but that place is felt as vacant. Thisview can be supported by a tradition recorded by Sheikh-e-Sadook in hisbook 'Kama luddin' from Kayyan bin Suit that Tmam-e-Reza (A.S.) in reply to a question concerning 'Qaem' said : "Neither his body can be seen, nor his name can be uttered" (Vg-370).
    As far as the safety and protection of lmam Mahdi (A.S.) is concerned,this viewpoint is quiet simple to understand, straightforward and practical. He stays in a secluded place away from all incoherence's ofsociety.
    Second viewpoint categorically states that people are in a position to see him but are unable to recognize him or are not attentive to it. They are unaware of his personality and whereabouts.Imam Hasan-e-Askari (A.S.) trained him secretly away from eyes of people but relaxing the rule for some of his special companions. This was done intentionally to establish the vicegerency of Hazrat,Wali-e-Asr (A.S.). After the sad demise of Imam Hasan-e-Askari (A.S.)the veil of occultation was tightened and he was in contact with masses through four special deputies. Only few reliable and trustworthy Shias like Alt ibn Mahziyyar were fortunate enough to see him but every time Imam exhorted them to maintain secrecy. With the passage of time, minor occultation proceeded towards an end and all those companions of Imam Hasan-e-Askari (AS.) who saw .Imam Mahdi (A.S.) passed away and a time came when those who were aware of his features became virtually extinct, and a new generation emerged who was totally ignorant about this peculiarities. They were unable to recognize him even when he would be in their presence. Traveling to any part of the world was not an impediment, for him.
    After briefly explaining the two viewpoints about the occultation of Imam (A.S.) the question arises about, the possibility of meeting imam in occultation. There would not have been any room for such a question if the tradition mentioned earlier would not have been there designating a person who claims to have met. Imam(A.S.) as liar. We have mentioned this in no unclear terms explaining its interpretation and in its light is the following discussion based.
    Whether viewing Imam (A.S.) physically is possible based on logic and reasoning given two viewpoints about occultation? is the first, question to be dealt, with. In reply to this, if we accept the first viewpoint about this invisibility then conversation or meeting with him becomes impossible unless and until a miracle takes place and at the will of Imam as and when the situation so demands. But, as per second viewpoint only his name and cognizance is hidden and we support, this view point with sufficient proofs to substantiate our claim.
    There are three possibilities of meeting Imam (AS.) :
    a- Meeting Imam Mahdi (A.S.) without, realizing that he is Imam and there are scores of incidents in this regard.
    b- Meeting Imam Mahdi (AS.) but becoming aware afterwards.
    c- To meet Imam and during conversation realize that he is talking with Imam.
    (These types of incidents are very few; may be due to complete occultation this thing is kept secret.)
    Nowif we accept the first viewpoint then meeting with Imam (A.S.) requires a miracle, but as regards the other viewpoint we categorically refer to benefit and need of Imam. Imam is essential to lead the society towards the right path, purpose of meeting with people is relieving the group from oppression, to alleviate a person from physical or economic harm or to show the right path and so on but of course with will of Allah and within limits of occultation.
    After the above discussion the point has been made clear that meeting Imam in occultation is not only possible but, sometimes the circumstances render it essential.Statement of Tawqee' was meant, to caution people from claimants who would fool the people. But as far as religious and pious people are concerned many incidents have been recorded out, of which a few are mentioned below :
    1) Muhaddis-e-Qummi in book MuntahalAamaal narrates an incident, from Mulla Zainul Aabedin Salmasi aboutAllama Bahrul Uloom. Incident pertains to those days when Allama was staying in Mecca and giving lectures to Hanafi, Shafaee, Malekei and Hanbali scholars. Salmasi says that one day he expressed concern about the mounting expenses due to Allama's benevolence and the situation had arrived when not, a single penny was left. Vet Salmasi did not receive any reply.
    The routine schedule of Allama consisted of him performing the circumambulation of Kaaba, then going in a private chamber and after smoking pipe going into another chamber where he used to give instructions and verdicts in various schools of jurisprudence .Next, day when he just started smoking somebody knocked at the door and to my astonishment Allama him self quickly rushed to open the door instructing me to take the pipe away. I saw a handsome man in the dress of Arabs, with a pleasing personality who entered and sat in the room and Allama in utter humbleness sat by the sidr of door and indicated me not to bring the pipe. After conversing for some time the man stood up and Sayed himself opened the door and made him ride the camel. Later Sayed returned and seemed perplexed. He gave me a piece of paper and asked me to go to a money changer who was stationed at the hill of Safa and to take whatever he gave.
    I went there and handed over that note to him. He with great respect kissed it and asked me to bring lour labourers. I did so and they were loaded with franc riyals to the extent, they could carry. Once I went to Safa to inquire about that money changer but to my astonishment 1 did not find a single shop there. I inquired in the vicinity but they also asserted that they had never seen any moneychanger there. I understood that it is a secret of Allah.
    2) Mention in this regard can be made of another incident of Allama Bahrul Uloom which is reported by Allama Majlisi(R.A). Aqa-e-Zainul Aabedin Salmasi narrates that he was sitting in gathering of Allama Bahrul Uloorn and at, that time one person questioned him about the possibility of meeting [mam Mahdi (A.S.)Allama, who was holding a smoking pipe in his hand,, put, aside the pipe and bending his head murmured in such a manner that I was able to hear it. He said, "What reply I should give to this person? Although,Imam Mahdi has embraced me there are explicit traditions calling a person liar who claims to have met him" After this he lifted his head and replied, "It is narrated in the traditions that, one who claims to have met Imam should he out rightly rejected." Allama did not say a single word further.
    From the above incidents it becomes clear that meeting Hazrat is possible but propagating it, is not permitted,so as to prevent its miss use by self-centered people.
    3)It is mentioned in Biharul Anwar (Vbl-53, Pg 255) by Allama Majlisi(R.A.) that, Sheikh Baqir Kazmi narrates an incident of a barber who was serving his old father. This pious person performed his duty to the extent of helping him in going to toilet. He never used to be away from his father except, on Wednesdays, when he used to go to Masjid e-Sahlahut keeping the track of time. Not seeing him for quite a few weeks. in Masjide Sahia, I (Sheikh Baqir Kazmi) inquired from him the reason for not coming to Mosque. The barber explained that he went for forty Wednesdays, but, on the fortieth time he was not, able to proceed early.
    He started in night, and was nearing his destination when suddenly his eyes settled on a distant rider who apparently seemed to be an Arab nomad who was heading towards him. When he came face to face he inquired about, his destination in a nomadic dialect. He promptly replied, 'Masjid-e-SahIa'. Then he (nomad) inquired whether he (barber)was having some eatables with him, but he replied in negative. The Arab nomad again asked him to put his hand in his pocket and to see whether he was having some eatables. He again assured the Arab that he was having nothing. On his insistence he searched his pocket and found some raisings which he had purchased for his small son and had forgotten about, it.
    Then the person pronounced thrice (in nomadic language) which meant, 'I advise you concerning your father and disappeared. Then he (barber) realized that the man was no other than Hazrat Hujjat who is not, happy to see me remain negligent of my father even on Wednesdays.
    4) Aqa-e-Haj Reza Hamdani narrates in his book 'Misbah' that on some occasions Hazrat Hujjat (A.S.) gives opportunity of seeing him to his selected and trustworthy Shias. For instance, about fifty years back a pious scholar Abdur Rahim Dimavandi was able to avail of this opportunity. He narrates that in ;i complete darkness he met Hazrat, who was standing facing Qibla and light was emitting from his face. The light was so luminating that even the floor was clearly visible along with its details.
    Hajjatui Islam WalMuslemeen Aqa-e-Shiekh Mohammad Hamdani whose piousness was beyond doubt and acclaimed by one and all, wrote that owe his wife was in a semiconscious state and doctors had given up all hopes of her survivan that I prayed to Hazrat, on 22nd Safar, 1397 A.H. she was carried in midnight.
    In short, after considering the numerous incidents of meeting Hazrat and also scyerase traditions we can conclude that :
    a- It is absolutely absurd and false to claim that meeting with Hazrat can be held at ones desire, without the some from Imam.
    b-on other hand, if Hazrat himself wishes to honour somebody with the opportunity to meet him is a different matter. In that case supplication are very half face but acceptance of same depends, on Hazrat.
    ---------
    WS
  3. Thanks
    Orion got a reaction from Hameedeh in How important is spelling?   
    Here is something I received in mail:
    This is weird, but interesting!
    fi yuo cna raed tihs, yuo hvae a sgtrane mnid too
    Cna yuo raed tihs? Olny 55 plepoe out of 100 can.
    i cdnuolt blveiee taht I cluod aulaclty uesdnatnrd waht I was rdanieg. The phaonmneal pweor of the hmuan mnid, aoccdrnig to a rscheearch at Cmabrigde Ui nervtisy, it dseno't mtaetr in waht oerdr the ltteres in a wrod are, the olny iproamtnt tihng is taht the frsit and lsat ltteer be in the rghit pclae. The rset can be a taotl mses and you can sitll raed it whotuit a pboerlm. Tihs is bcuseae the huamn mnid deos not raed ervey lteter by istlef, but the wrod as a wlohe. Azanmig huh? yaeh and I awlyas tghuhot slpeling was ipmorantt!
    What do you guys think?
  4. Like
    Orion got a reaction from shia farm girl in Salat al Ayat Wajib   
    (bismillah)
    Method of Offering Namaz-e-Ayaat
    1516. Namaz-e-Ayaat consists of two Rak'ats, and there are five Ruku in each. Its method is as follows: After making niyyat of offering the prayers, one should say takbir (Allahu Akbar) and recite Surah al-Hamd and the other Surah, and then perform the Ruku. Thereafter, he should stand and recite Surah al-Hamd and a Surah and then perform another Ruku. He should repeat this action five times, and, when he stands after the fifth Ruku, he should perform two Sajdah, and then stand up to perform the second Rak'at in the same manner as he has done in the first. Then he should recite tashahhud and Salam.
    1517. * Namaz-e-Ayaat can also be offered in the following manner:
    After making niyyat to offer Namaz-e-Ayaat, a person is allowed to say takbir and recite Surah al-Hamd and then divide the verses of the other Surah into five parts, and recite one verse or more or less, and thereafter perform the Ruku. He should then stand up and recite another part of the Surah (without reciting Surah al-Hamd) and then perform another Ruku. He should repeat this action, and finish that Surah before performing the fifth Ruku. For example, he may say: Bismillahir Rahmanir Rahim with the niyyat of reciting Surah al-Ikhlas, and perform the Ruku. He should then stand up and say, Qul huwallahu Ahad, and perform another Ruku. He should then stand up and say, Allahus Samad, and perform the third Ruku. Thereafter he should stand up again and say, Lam yalid walam yulad, and perform the fourth Ruku. Then he should stand up again and say, Walam yakullahu Kufuwan ahad, and then perform two Sajdah and then rise for the second Rak'at, the same way as the first Rak'at. At the end, he should recite tashahhud and Salam after the two Sajdah.
    It is also permissible to divide a Surah into less than five parts. In that event, however, it is necessary that when the Surah is over, one should recite Surah al-Hamd before the next Ruku.
    1518. There is no harm if in one Rak'at of Namaz-e-Ayaat, a person after Surah Al Hamd recites another Surah five times, and in the second Rak'at recites Surah Al Hamd, and divides the other Surah into five parts.
    (Islamic Laws by Ayatullah Sistani)
    more: http://al-islam.org/laws/ayaat.html
  5. Like
    Orion got a reaction from Kazemi in Who Is Ahmad Al Hassan?   
    (bismillah)
    The Tawqee' (letter) which Imam Mahdi (ATF) sent to his fourth and last representative, Ali bin Mohammad-e-Saimuri. after informing him of his (Ali ibn Mohammad) death Imam (ATF) said :
    "...soon a time shall come when my Shias will claim to have met me. Beware! for the one who claims that, he has met me before the uprising of Sufyani and a call from the sky is a liar and a deceiver."
    WS
  6. Like
    Orion got a reaction from Abu Nur in Who Is Ahmad Al Hassan?   
    (bismillah)
    The Tawqee' (letter) which Imam Mahdi (ATF) sent to his fourth and last representative, Ali bin Mohammad-e-Saimuri. after informing him of his (Ali ibn Mohammad) death Imam (ATF) said :
    "...soon a time shall come when my Shias will claim to have met me. Beware! for the one who claims that, he has met me before the uprising of Sufyani and a call from the sky is a liar and a deceiver."
    WS
  7. Like
    Orion got a reaction from abd-e-ahlebait in Dawoodi Bohra beliefs and practices.   
    Who cares about the truth...... when you have a faith based on dreams and miracles?
    :Hijabi:
  8. Like
    Orion got a reaction from abd-e-ahlebait in Dawoodi Bohra beliefs and practices.   
    This thread was created to ask questions about Bohra beliefs and practices. And before opening this thread I asked Br. Fakhruddin if he would agree to answer questions and it was only after his agreement that this thread was opened.
    You say I ask weird questions.......if they are not true why not just deny them?????? or explain them if they are true.
    People come to this forum and ask all kind of weird questions about our beliefs and practices but we welcome them and answer them politely. If something is true we provide and explanation to the best of our knowledge. And most of the time we are able to provide evidence from Quran, Hadith books, historic text and logic. If something is not true we tell them its not true.
    Who is arguing with you? In the whole thread you have zero contribution. Br. Fakhruddin has answered some questions and removed some mis-understandings. But what have you done? Have you provided any answers???????
    We are asking questions about your beliefs and practices. We expect some of them to be true and some false. All we are asking you is to tell us which of them are true which are not.
    Is that too difficult for you?
  9. Like
    Orion got a reaction from abd-e-ahlebait in Dawoodi Bohra beliefs and practices.   
    (bismillah)
    Yes, what does He mean by that?
    (note that when something is used for Allah, one should use capital letters like "He". Small letter words "he" is used for gods other than God.)
    What are you trying to say in this post. Are you saying that anyone who questions Bohri beliefs and practices will go in hell fire?????????
    How come you are so afraid about your own beliefs that you cant even handle a questioner. It expresses lack of confidence and weakness.If you have any question about our beliefs we will welcome you and reply. If we dont know the answer we will just say we dont know or that we will find out from more knowledgeable people and let you know......... We will not start sending you to hell fire!!!!!!!
    Wasn't that Br. Fakhruddin who said that Bohris are not supposed to read the translation of Quran?
    So how did you quote Quran translation, or was that a sin?
  10. Like
    Orion got a reaction from abd-e-ahlebait in Dawoodi Bohra beliefs and practices.   
    :Hijabi: :unsure:
    So anyone who asks some tough questions is a progressive bohra?
  11. Like
    Orion got a reaction from abd-e-ahlebait in Dawoodi Bohra beliefs and practices.   
    (bismillah)
    (salam)
    Actually our scholars do have such spiritual capabilities. We call them "Karamat". But we don't use them as "proof" to convince others. In our school, Ayats of Quran, Hadith from the Prophet (pbuh) and Ahlul Bait (as) and sound intellectual arguments is considered "solid proof".
    Allah has mentioned the Karamat of Asif Barqia in Quran. He was able to bring the throne of Queen Saba to Prophet Suleman (as)
    He (Prophet Suleman) said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?"
    Said an 'Ifrit, of the Jinns: "Iwill bring it to thee before thou rise from thy council: indeed I havefull strength for the purpose, and may be trusted."
    Said one who had knowledge of theBook: "I will bring it to thee within the twinkling of an eye!" Thenwhen (Solomon) saw it placed firmly before him, he said: "This is bythe Grace of my Lord!- to test me whether I am grateful or ungrateful!and if any is grateful, truly his gratitude is (a gain) for his ownsoul; but if any is ungrateful, truly my Lord is Free of all Needs,Supreme in Honour !" (Quran 27:38-40)
    The point is that Asif Barqia could perform this Karamat since he had knowledge of the book.
    I can quote several Karamats and spiritual capabilities of our scholars. Ayatullah Taqi Bahjat who passed away a few months back was famous for his spiritual capabilities. Even my family has witnessed one of his karamats.
    But these spiritual capabilities are used to help others. They are not used as "proof" to convince people in religious discussions. For that scholars use ayats, hadith and intellectual arguments in their discussions and lectures. They write books, not about miracles they could perform but about the pearles of wisdom they have collected from the ayats of quran and sayings of Ahlul Bait (as).
    Imam Hussain (as) did not show miracles in Karbala to convince his opponents. He lectured them and reminded them about the din of Prophet Mohammad (pbuh).
    WS
  12. Like
    Orion got a reaction from abd-e-ahlebait in Dawoodi Bohra beliefs and practices.   
    Bfo shoelace,
    I am not a Bohri and I dont know, I have heard and read things and I am just asking questions.
    If anyone could meet him without paying any money thats good...... Just say so.
    If the article about all the taxes is a lie...... just say so.
    If Bohris dont do sajda to the Dai..... just say so.
    But so far it has been a difficult task to get streight answers from Br. Fakharuddin. He seems to get upset and defensive with each question and does not give a yes or no answer. And this leads people to think that he is hiding something or that these rumors are true and he cant deny them.
    WS
  13. Like
    Orion got a reaction from Hameedeh in 33 Signs Of Reappearance Of Imam Mahdi (AS)   
    (bismillah)
    In a tradition upon whose authenticity all Muslims agree, the Messenger of Allah (pbuh) has said:

    "Even if the entire duration of the world's existence has already been exhausted and only one day is left before Doomsday, Allah will expand that day to such length of time as to accommodate the kingdom of a person from my Ahlul-Bayt who will be called by my name. He will fill out the earth with peace and justice as it will have been full of injustice and tyranny (by then)."
    ------------------------------------------------
    If Imam Mehdi (ATF) had come, this world would have been filled with Peace and Justice. On the contrary, this world is currently filled with In-justice and Tyranny. This proof is enough for us that Ahmadies, Qadyanis and Bahai's are all misguided. ...
  14. Like
    Orion got a reaction from ElAhmed in Ziyarat In Iran   
    (bismillah)
    Iran is not that expensive.....and way cheaper than Dubai.
    Here are some rough estimates that will give you some idea.
    Pak Rs. 1000 = Irani Tooman 12,000
    (So divide everything by 12 to convert prices in Pak Rs)
    Daily Expenses:
    HOTEL (2-3 star)
    1 room for 2 persons range from 35,000 to 45,000 tooman (i.e. Pak Rs 3000 to 4000) per day.
    (Note that hotel prices vary with the month of the year.)
    FOOD
    Meals are 2,500 to 4,500 tooman (Pak Rs 200 to 400) for 2 persons per meal (x3)
    One Time expenses:
    Tehran Airport to Qom 35,000 to 45,000 tooman (i.e. Pak Rs 3000 to 4000) .
    Qom to Jamkaran by taxi not much maybe 1,500 to 2,000 tooman (Pak Rs 150) one way. (x2)
    Qom to Tehran including Tehran Ziyarats and drop to the Airport - possibly 55,000 tooman (Pak Rs 5000).
    Mashad Airport to Hotel - 20,000 tooman (Rs 1,600) (x2)
    Mashad vicinity Ziyarats including a trip to Neshabur and back to Mashad - 40,000 tooman (Rs 3,500).
    EXTRAS (are up to you)
    Shopping of Tabarookat.
    Donations to the Holy Haram for construction, renovation, etc.
    THOSE ON A BUDGET
    If you dont want to spend much, you can stay at the Khoja Musafarkhana (Zair-saray Shah e khorasan). You dont have to pay anything. This way you could save hotel expenses. These Musafarkhans are in Tehran, Qom and Mashad. Accumadaition is dependent on availability. Mr. Meisam's brother is the Manager for the Mashad Musafirkhana. He can give you more info. about all 3 Musafirkhanas.
    Also even if you are staying at a hotel, you can contact the Musafirkhana for sharing surrounding Ziyarat trips with other people/groups. This will save you money.
    WS
  15. Like
    Orion got a reaction from ElAhmed in Ziyarat In Iran   
    (bismillah)
    7 days are two short a time. I would recommend:
    DAY 1 - Go from Airport directly to QOM.
    Find a holtel near the holy shrine.
    Do Ziyarat of the Holy Shrine of Masooma (SA).
    Stay in Qom over-night.
    DAY 2 - Spend day in Qom.
    Evening go to Jamkaran Mosque. Spend a few hours at the Mosque. (2-3 hrs - Tuesday evening would be ideal)
    Return back to Qom and Stay in Qom over-night.
    DAY 3 - Pack your bag and go to Tehran early morning and complete all Ziyarats in Tehran during morning and afternoon hours. (6 - 8 hrs)
    Take an evening flight Tehran - Mashad.
    Find a hotel in Mashad near the Holy Shrine.

    DAY 4- Stay in Mashad full day and visit Holy Shrine of Imam Reza (as).
    DAY 5- Spend morning in Mashad and visit Holy Shrine of Imam Reza (as).
    Take an afternoon trip to visit Ziyarats in the vacinity of Mashad plus go to Neshabur for Ziyarats. (3-5 hours)
    Return back to Mashad in the evening.
    DAY 6 - Spend full day in Mashad and visit Holy Shrine of Imam Reza (as).
    Have free guest lunch at the Holy Shrine (need to get tickets)
    DAY 7 - Spend morning in Mashad and visit Holy Shrine of Imam Reza (as) in the
    Afternoon - take your flight Mashad - Tehran - Dubai.
    TIPS
    PS: Very few speak English in Iran! Some Hotel guys may speak Arabic, but no English. If you find someone speaking English take a photo and autograph!!!!
    Dont discuss politics with Taxi drivers. Many are against Inqilab.
    The currency says Riyals but everything is priced in Toomans. 100 Riyals means 10 toomans (just minus a zero).
    Most common food is Chalo Kabab (Rice and beaf Kabab), Chalo Murgh (Rice and chicken) and Rotisserie Chicken.
    Shop for Tasbih, Sijdagah, stones (aqiq, firoza), hirz Imam Jawad (as), Kafan etc at Bazar e Reza (A) in Mashad.
    Get some Sohan Sweet (from Qom), Gazz and Pistachios for the family back home.
    Remember me in your prayers.
    WS
  16. Like
    Orion got a reaction from Friend of All in Pseudo-akhbari Accusations Against the Maraaji'   
    (bismillah)
    They attack Khums for two reasons.
    1-They dont want to give away their money.
    2-They want to weaken the financial position of our Marjas.
    They are jealous and scared of the recent successes, power and influence of Marjas in Iraq, Iran, Lebanon, etc.
  17. Like
    Orion got a reaction from MarcusAurelius in Ziyarat In Iran   
    (bismillah)
    7 days are two short a time. I would recommend:
    DAY 1 - Go from Airport directly to QOM.
    Find a holtel near the holy shrine.
    Do Ziyarat of the Holy Shrine of Masooma (SA).
    Stay in Qom over-night.
    DAY 2 - Spend day in Qom.
    Evening go to Jamkaran Mosque. Spend a few hours at the Mosque. (2-3 hrs - Tuesday evening would be ideal)
    Return back to Qom and Stay in Qom over-night.
    DAY 3 - Pack your bag and go to Tehran early morning and complete all Ziyarats in Tehran during morning and afternoon hours. (6 - 8 hrs)
    Take an evening flight Tehran - Mashad.
    Find a hotel in Mashad near the Holy Shrine.

    DAY 4- Stay in Mashad full day and visit Holy Shrine of Imam Reza (as).
    DAY 5- Spend morning in Mashad and visit Holy Shrine of Imam Reza (as).
    Take an afternoon trip to visit Ziyarats in the vacinity of Mashad plus go to Neshabur for Ziyarats. (3-5 hours)
    Return back to Mashad in the evening.
    DAY 6 - Spend full day in Mashad and visit Holy Shrine of Imam Reza (as).
    Have free guest lunch at the Holy Shrine (need to get tickets)
    DAY 7 - Spend morning in Mashad and visit Holy Shrine of Imam Reza (as) in the
    Afternoon - take your flight Mashad - Tehran - Dubai.
    TIPS
    PS: Very few speak English in Iran! Some Hotel guys may speak Arabic, but no English. If you find someone speaking English take a photo and autograph!!!!
    Dont discuss politics with Taxi drivers. Many are against Inqilab.
    The currency says Riyals but everything is priced in Toomans. 100 Riyals means 10 toomans (just minus a zero).
    Most common food is Chalo Kabab (Rice and beaf Kabab), Chalo Murgh (Rice and chicken) and Rotisserie Chicken.
    Shop for Tasbih, Sijdagah, stones (aqiq, firoza), hirz Imam Jawad (as), Kafan etc at Bazar e Reza (A) in Mashad.
    Get some Sohan Sweet (from Qom), Gazz and Pistachios for the family back home.
    Remember me in your prayers.
    WS
  18. Like
    Orion got a reaction from MohammadAli1993 in All Prophets (pbut) Made Mistakes   
    (bismillah)
    Sinlessness of Prophets in the light of the Qur'an
    'Ismah which is generally translated as "sinlessness", literally means 'protection'. The 'protection' with which we are concerned here, is of three kinds:
    (1) protection from error in receiving the revelation,
    (2) protection from error in communicating and imparting that revelation to the people, and
    (3) protection from sins. Sin here means any thing or action which goes against the obligatory command of Allah, and thus becomes a disgrace for the man. In other words, any word or action which is against the dictates of the servitude, homage and devoutness of man towards his Lord.
    'Ismah in religious terminology, means the presence, in the man concerned, of a quality which protects him from committing any thing unlawful, any error or sin.
    So far as 'ismah from extraneous things (i.e. other than receiving revelation and its communication, and sins) is concerned for example, mistakes in perception by any of the five senses, or misjudging the benefit or harm of a medicine, food or other such thing, etc. - it is not relevant to this verse which we are now discussing.
    Anyhow, the Qur'an definitely proves that every prophet was masum (sinless, protected from mistakes,) in all the above mentioned three aspects.
    'Ismah from error in receiving the revelation and in its communication to the people: The following sentences, in the verse under discussion, prove these two aspects: so Allah sent the prophets, as bearers of good tidings and as warners, and He sent down with them the book with the truth, so that it might judge between the people in that in which they had differed. And none differed about it but the very people who were given it, after clear signs had come to them, revolting among themselves; whereupon Allah guided, by His will, those who believed to the truth about which they differed.
    These words show that Allah sent them to bring the good tidings and to warn; and sent the book with them (and this was the "revelation"), so that they might guide the people to true belief and true deeds. This was the aim and object of Allah in appointing the prophets. And He says: errs not my Lord, nor does He forget. (20:52) It proves that Allah errs not in His action, and makes no mistakes in His affairs; when He wills a thing, He wills it in its proper way which creates the desired effect without fail; when He proceeds with a work, the result is produced without any mistake. It is as it should be, because in His hand is creation and command, and for Him is power and judgment. And He sends prophets by revealing to them the true knowledge of religion and teaching it to them and without fail it must be so; of necessity the prophets must receive and understand the revelation correctly; and He sends them to communicate that revelation to their people, and without fail it must be so; without any error or mistake they must communicate it as Allah has willed. Allah says: Surely Allah attains His purpose; Allah indeed has made a measure for everything (65:3); and Allah is predominant over His affair. (12:21)
    Another verse which proves these two types of 'ismah is as follows: The Knower of the Unseen; so He does not reveal His secrets to any except to him whom He chooses for an apostle; for surely He makes a guard to march before him and after him, so that He may know that they have indeed delivered the messages of their Lord, and He encompasses what is with them and He takes account of everything. (72:26-28) It is clear that Allah reserves His revelation for His messengers; so He reveals His secrets to them and supports them by guarding them from in front of them and behind them; and encompasses what is with them to protect the revelation from decay and alteration, whether that alteration comes from Satan or others; and it is done to make sure that they have indeed correctly delivered the messages of their Lord. Another verse reports the words of the angels of revelation: and we do not come down but by the command of your Lord; His is whatever is before us and whatever is behind us and whatever is between these; and your Lord is not forgetful. (19:64) These verses prove that the revelation right from. the start of its descent, to its reaching down to the prophets and up to its communication and delivery to the people is duly protected and guarded against change and alteration, from whatever source it might come.
    These two verses prove the 'ismah of the prophets in receiving and delivering the revelation only; but they may also be used, with the addition of one rational premises, to prove their 'ismah from sins. For an average man, actions speaks as loudly as, if not louder than, words. If someone does a certain thing, ‑his action proves that in his eyes that work is good and lawful; it is as if he was announcing its legality and virtue in so many words. If a prophet committed a sin, while he forbade it to his people, it would mean that he was preaching two contradictory things: his action allowed a thing, while his words forbade it. Thus he would be preaching two things contradictory to each other. And preaching contradictory things is against the preaching of truth, because one order would belie and invalidate the other. One who reports two contradictory items cannot be said to be reporting the truth. Therefore, 'ismah of the prophet in delivering the message of Allah totally depends upon his 'ismah from the sins.
    There are many other verses which prove 'ismah of the prophets in all its aspects:‑
    (a) These are they whom Allah has guided; therefore, follow their guidance. (6:90) All the prophets were decidedly guided by Allah. And Allah says: and whomsoever Allah lets go astray, there is no guide for him; and whom Allah guides, there is none that can lead him astray; is not Allah Mighty, the Lord of retribution? (39:36-37) Also He says: whomsoever Allah guides, he is the rightly guided one. (18:17) According to these verses those who are guided by Allah can never be led astray by any misleading agency. In other words, they are free from all misguidance; and every sin is a misguidance, as is shown by the words of Allah, Did I not enjoin on you, 0 children of Adam! that you should not worship the, Satan? Surely he is your open enemy, and that you should worship Me; this is the right way. And certainly he led astray a great multitude from among you. What! could not then understand? (36:60-62) In this verse, Allah counts every sin as going astray, a misguidance as a result of the agency of Satan; at the same time regarding it as the wor­ship of Satan. Looking at all the above verses we find that Allah guided all the prophets by His guidance. Anyone guided by Allah's guidance can never be misled, can never go astray. Every sin is a misguidance; every sin is straying from the right path.
    It follows that the prophets of Allah were sinless, free from every sin and protected from every mistake in receiving and delivering the revelation of Allah.
    (B) And whoever obeys Allah and the Apostle these are with those upon whom Allah has bestowed the favors of the prophets and the truthful and the martyrs and the righteous ones; and excellent are these as companions! (4:69)
    Also He says: Keep us on the right path, the path of those upon whom Thou hast bestowed favors, not (the path) of those inflicted with Thy wrath, nor (of those) gone astray. (1:5-7)
    The prophets are described as of those upon whom Allah has bestowed His favors; and those upon whom Allah's favors have been bestowed are other than those who have gone astray. It means that the prophets never went astray. If they had commit­ted a sin, they would have gone astray (as explained above). Also, if they had committed any error or mistake in receiving or com­municating the revelation, they would have gone astray. Therefore, the two verses together prove the 'ismah of the prophet~ in all these aspects.
    c-These are they on whom Allah bestowed favors, of the prophets of the posterity of Adam, and of those whom We carried with Nuh, and of the posterity of Ibrahim and Israel, and of those whom We guided and chose. When the signs of the Beneficent (God) were recited to them, they fell down prostrating (in obeisance) and weeping. But there followed after them an evil generation, who neglected prayer and followed sensual desires, so they shall soon meet (the result of their) sin. (19:58-59)
    This verse attributes two virtues to the prophets: first, the bestowing of favors (upon whom He bestowed favors); second, guidance (whom We guided and chose). Then it goes on praising them for the highest degree of obedience, devoutness and humility before Allah. Afterwards, it condemns the unworthy following generation for their evil traits. Obviously, we see here two opposite groups: one, the praiseworthy ones deserving to be honored by Allah; the other, the condemned ones. This second group has been described as those who followed sensual desires and who will soon see the result of their sins. It clearly means that the first group, i.e. the prophets, did not follow their desires and will not be overtaken by sin. Such sincere servants of Allah could not commit any sin, even before their appointment as prophets. Had they committed any sin even before their receiving prophethood, they would have surely come under the condemnation, neglected prayer and followed sensual desires, so they shall soon meet (the result of their) sin. But, as we explained, theirs is a group of diametrically opposite to the condemned ones.
    This Qur'anic proof is somewhat similar to the rational proof given for the 'ismah of the prophets, which is as follows:‑
    The sending of the prophets and the showing of miracles in their hands is the confirmation of their words. It means that they cannot tell a lie. Also, it is an endorsement that they have the ability to communicate the message of Allah to their people. But a man who indulges in sins and such actions as would harm a pro­ject, cannot be said to be qualified to preach the usefulness of that project or to invite the people to participate in it. Therefore, when Allah showed miracles in the hands of the prophets it not only authenticated their claim of prophethood, but also confirmed that they could not commit error in receiving ‑and delivering the divine revelation, and that they faithfully obeyed all the com­mands of Allah and desisted from all such things which were disliked by Allah. In other words, they were sinless in all its aspects.
    Question: All intelligent people take help, in all varieties of social needs and communications, from those who may discharge their duties to a certain extent, even if their delivery of the mes­sage or their performance in that social work is not quite perfect. What is wrong if Him sends prophets who are capable of doing His work to a certain extent, even if occasionally they indulged in sin?
    Reply: Men overlook such defects in their agents for one of two reasons: either they do not mind a little shortcoming and deficiency, or their Him is to get only that amount of service which the agent is qualified for.
    But both these alternatives are unacceptable for a divine scheme. These alternatives show the deficiency and shortcoming of not only the agents but also of the principal. Allah cannot be like us mortals.
    An Objection: Allah says, why should not then a company from every party from among them go forth that they may acquire (proper) understanding in religion, and that they may warn their people when they come back to them, so that they may be cautious? (9:122)
    Here Allah has entrusted Muslim scholars with the task of warning their people. And those scholars are not sinless.
    Reply: Muslim scholars (admittedly not sinless) have been allowed by this verse to communicate to their people what they have learned about religion. It does not say that Allah confirms their words of warning, nor that their words are recognized by Allah as a divine proof over people. It is this divine confirmation and recognition which is the basic characteristic of prophethood, not mere warning.
    (d) And We did not send any apostle but that he should be obeyed by Allah's permission . . . (4:64)
    The aim of sending an apostle is that he be obeyed, and the verse confines the aim to only this one thing. People should obey the apostle in both his words and actions, because preaching is done in both ways. And both these aspects of obedience are covered by Allah's permission. If an apostle erred in understanding the revelation or in its deli­very, it would still be Allah's will, according to this verse, that people should obey and follow him. But Allah only permits truth. How can His permission be related to an error or mistake? Thus, it is clear that an apostle cannot err in receiving or delivering a revelation. Likewise, if an apostle were to commit a sin, in words or actions, an impossible situation would arise. Sin is disliked by Allah, forbidden by Him. But the verse enjoins people to obey and follow their apostle. Thus that same sin would, at the same time, be for the people an act of obedience which they would be required to follow and copy. It would mean that Allah had, at one and the same time, willed it and not willed it, ordered it and forbade it; liked it and disliked it! As explained earlier, it would be an impossible order. We do not mean an order to do an im­possible work (which, some do say, can be given by Allah!); we mean that giving such an order is in itself an impossibility, because it would be, at one and the same time, an order and a non‑order, a will and non‑will, a liking and non‑liking, a praise and no praise, a condemnation and non‑condemnation!!
    (e) so that there may not remain any argument for people against Allah, after the apostles ... (4:165)
    It is clear that Allah wills to intercept the excuse which people might think of for their sins and disobedience; and that the only way of dismissing such excuse is by sending the apostles to them. The coming of the apostles could cut their excuse short only if the apostles themselves desisted from all those things which Allah does not like ‑ be it in word or action. Otherwise, people could easily give their apostles' sins and mistakes as their excuse, and that argu­ment would be valid against Allah. Therefore, if Allah had sent a non-masum apostle, He would have defeated His own purpose.
    Question: It is accepted that the verses prove that the prophets do not commit any mistake or sin. But this does not prove that they had 'ismah. 'Ismah, as defined by scholars, does not mean merely 'not committing any sin'; it is "a faculty which protects a man from committing any sin or mistake". Doing or not doing a work does not prove that the man concerned possesses the faculty, or characteristic, of that doing or not doing. The verses prove that they did not commit any sin; while to prove 'ismah it should be proved that they could not commit any.
    Answer: What is needed for proving the subject matter of this verse, is only the fact that the prophets did not commit any sin or mistake. And the questioner accepts that the verses prove it.
    To prove that this fact was based on a characteristic or faculty of the prophets, look up the subject of 'miracle' in the first volume. There it was shown that the verse, Surely my Lord is on the straight path (11:56), and Surely Allah attains His purpose; Allah indeed has made a measure for every thing (65:3) prove that every happening depends on a cause which brings it into being. Now in the case of a prophet, we see that all his actions throughout his life are invariably correct, proper and in obedience to Him. This firm and unchanging characteristic shows that there must be a faculty in his soul which protects him from committing any sin or mistakes, and causes all his actions to be in accordance with the commands of Allah. And that faculty is 'ismah.
    It is accepted that all actions of a prophet occur by his own will, as do our own actions. But his actions are always in obedience to Him, while our actions are sometimes in obedience and sometimes in disobedience. An action is said to occur by our will when it is based on our knowledge and discretion. Our actions differ in obedience and disobedience because of a difference in the knowledge and will from which they emanate. If our knowledge and will demand to fulfill the dictates of servitude by obeying the divine command, obedience comes into being. If, on the other hand, our knowledge and will prefer the pursuit of pleasure and the satisfaction of lust, then disobedience and sin occur. In short, the difference in the quality of our actions, obedience or disobedience, is caused by the difference in our knowledge and will. Had our knowledge and will remained un­changed throughout our life, all our actions would have been of one type only ‑ either a life‑long obedience to Allah, or, God forbid, an unbroken chain of sins. As the actions of a prophet are invariably. according to the dictates of piety and in obedience to Him, it follows that the knowledge and will from which his actions emanate are healthy ones, invariably good and virtuous. In other words, it is ingrained in his mind and soul that he must always serve and obey Allah. It is this firmly‑rooted knowledge which is called a faculty, characteristics or trait, like the faculty of chastity, of bravery, of justice, and so on. When we admit that a prophet always obeys Allah and never commits any sin, we accept that he possesses a spiritual quality or faculty which always keeps him on right path and protects him from sin and mistakes. And that faculty is 'ismah.
    Also, we have shown that a prophet does not commit any error or mistake in receiving or delivering the divine revelation. It means that he possesses a spiritual quality which protects him from such mistakes.
    If we say that a prophet does not have this spiritual faculty or characteristic (while it is known that he does not commit any sin or mistake) then it would mean that this unchanging habit (i.e. always following the divine command and desisting from mistake and sin) is not related to any spiritual or psychological trait of his own ‑ in other words, it is caused directly by the will of Allah, and that the prophet has no choice, option or will of his own in his actions; in short his actions are not caused by his knowledge and will. But it is already admitted that the actions of the prophet are based on his knowledge and will just like those of other human beings.
    'Ismah comes from Allah; He creates in the prophet a cause from which all his actions emanate - the actions which are done by his own will and are always in obedience to Him; and that cause is the firmly-rooted-knowledge - in other words, the characteristic, trait or faculty.
    (Discourse from Tafseer Al-Mizan by Allamah Tabatabai)
  19. Like
    Orion got a reaction from Al Hadi in Ayatollah Sistani and Wilayat-e-Faqih   
    (bismillah)
    (salam)
    Again, very well said.
    WS
  20. Like
    Orion got a reaction from Al Hadi in Ayatollah Sistani and Wilayat-e-Faqih   
    (bismillah)
    (salam)
    The Wilayat of Fuqha during the occultation of the Imam (as) is an age old concept and there are many hadith that tell us that Fuqha are our leaders and guides. If someone gave this fact the name of "a concept" is a minor issue. But it has always been there.
    This is not true. Even during the life of Imam Khomeini (as) we used to call him Wali-e-faqhi and the concept was also called Vilayat e Faqih.
    Again this is wrong. e.g Ayatullah Montazari was at one time appointed as the successor of Imam Khomeini qas in case of his death. If he was against it he would never have accepted the nomination.
    WS
  21. Like
    Orion got a reaction from Al Hadi in Who Is Ahmad Al Hassan?   
    (bismillah)
    The Tawqee' (letter) which Imam Mahdi (ATF) sent to his fourth and last representative, Ali bin Mohammad-e-Saimuri. after informing him of his (Ali ibn Mohammad) death Imam (ATF) said :
    "...soon a time shall come when my Shias will claim to have met me. Beware! for the one who claims that, he has met me before the uprising of Sufyani and a call from the sky is a liar and a deceiver."
    WS
  22. Like
    Orion got a reaction from Al Hadi in Khamenei And Other Marja's   
    Its a tradition, brother. These are old tricks. Those who opposed Late Imam Khomeini (AR) questioned his Ijtehad too. They said he was made a Grand Ayatullah overnight to save his life. Now they say Ayatullah Khamene'i was made an Ayatullah to become the Leader........ They never stop. :unsure:
    WS
  23. Like
    Orion got a reaction from Mansur Bakhtiari in Who Is Ahmad Al Hassan?   
    (bismillah)
    The Tawqee' (letter) which Imam Mahdi (ATF) sent to his fourth and last representative, Ali bin Mohammad-e-Saimuri. after informing him of his (Ali ibn Mohammad) death Imam (ATF) said :
    "...soon a time shall come when my Shias will claim to have met me. Beware! for the one who claims that, he has met me before the uprising of Sufyani and a call from the sky is a liar and a deceiver."
    WS
  24. Like
    Orion got a reaction from Hameedeh in Any Truth In The End Of Times Being 2012?   
    (bismillah)
    Don't know about 2012, but it feels like we are living in the end-times.
    And by end-times, I don't mean the world will end soon. I mean that the prophesies seem to be coming true and the return of our Imam (ATF) is near. Look at all the natural desasters around us like floods, earthquakes, tsunamis, volcanic eruptions. I dont remember such events being that frequent. Similarly the disease epidemics AIDS, bird-flu, swine-flu and so on. You can add all the wars and Arab uprising to all this.
    May Allah hasten the return of our Imam (ATF).
    WS
  25. Like
    Orion got a reaction from Sadat110 in Im a new convert to islam - Tempations   
    Salam o Alekum Brother NUR,

    I am very happy to read your post. MashaAllah.

    Regarding your problem:


    Well brother, you are not alone. It is perfactly natural to have attaction to the opposite sex. And you have several ways to coup with it. It will all depend on your sercumstances:

    -You can wait.
    -Find a wife and get married.
    -Do Mutah.

    I think you should read this on-line book on sex related issues:

    http://www.al-islam.org/m_morals/index.htm

    Hope it will help.


    Khuda Hafiz.
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