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In the Name of God بسم الله


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Everything posted by mohsen22

  1. What will Prophet Isa’s (pbuh) role be during the return of Imam Mahdi (aj)? According to hadiths, after the return of Imam Mahdi (aj), Prophet Isa (pbuh) will descend onto the earth by the will of Allah سُبْحَانَهُ وَ تَعَالَى, and will pray behind the imam (aj) as one of his companions in everyone’s presence.[1] The prophet of Islam (pbuh) has been narrated saying: “By the one who sent me as the true giver of glad tidings, if even only one day remains for the life of this world, Allah سُبْحَانَهُ وَ تَعَالَى will make that day so long so that my son, [Imam] Mahdi will emerge; Isa, “the spirit of God” will reveal and pray behind him, the world then will shine with the light of its Lord, and the government of [Imam] Mahdi will stretch from the East to the West.”[2] Since many are followers of Prophet Isa (pbuh) and believe him to be the savior and peacemaker of the world, when they witness such a scene, they will become followers of Imam Mahdi (aj) and believe in him. This matter can be considered one of the things that will factor into his victory and universal rise.
  2. There are obvious differences among members of the human family. Not only between races, which have their own unique characteristics but individuals within the same family can exhibit a multitude of features, even if they are identical twins. The Holy Qur’an has also affirmed the differences among people: وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْعَالِمِينَ “Among His signs is the creation of the heavens and the earth, and the difference of your languages and colours. There are indeed signs in that for those who know.” (30:22) Discrimination is a phenomenon that all countries of the world are confronted with and have suffered from. Discrimination has not been limited to one person, society or country. Even those nations which espouse democracy practice some form of discrimination. Discrimination means giving preference to one individual over another because of individual characteristics such as colour, gender, religion and race, rather than due to the merit of the individual. In other word, discrimination occurs when there are two people with the same abilities but one is given preference because of illogical and irrelevant reasons. For example, between a black-skinned person and a white-skinned person seeking a job, whit the same education and experience, the white-skinned person is given preference, or vice versa. http://www.islamportal.net/search/node/discrimination
  3. According to my study, if we want to know about the most beloved Prophet Mohammad (pbuh), we need to refer to Holy Quran. In the surah of Repentance (Tawbah), Allah (swt) introduces His Prophet (s) to humanity with by important attributes: لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ ”“There has certainly come to you an apostle from among yourselves. Grievous to him is your distress; he has deep concern for you, and is most kind and merciful to the faithful.” (9:128) In the surah of The Pen (Al- Qalam) in the glorious Qur’an, Allah (swt) describes His Prophet (s) in the fourth ayah as: “وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ “ “and indeed you possess a great character.” (68:4) The glorious Qur’an regards the holy Prophet’s (S) soft-nature and kindness as the secret of his popularity and in surah Ale Imran it states: فَبِمَا رَحْمَةٍ مِّنَ اللَّـهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ ۖفَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّـهِ ۚ إِنَّ اللَّـهَ يُحِبُّ الْمُتَوَكِّلِينَ “It is by Allah’s mercy that you are gentle to them; had you been harsh and hardhearted, they would have surely scattered from around you. So excuse them and plead for forgiveness for them, and consult them in the affairs, and once you are resolved, put your trust in Allah. Indeed Allah loves those who trust in Him.” (3:159) http://www.islamportal.net/forum/why-was-mohammed-pbuh-most-beloved-prophet-Allah-swt
  4. http://www.islamportal.net/bookpart/third-infallible-first-imam-ali-ibn-abi-talib-amir-al-muminin-peace-be-him
  5. http://library.tebyan.net/en/Viewer/Text/164198/1 http://www.islamportal.net/bookpart/third-infallible-first-imam-ali-ibn-abi-talib-amir-al-muminin-peace-be-him
  6. Imam Ali was the cousin of our Holy Prophet. He was born in the Sacred House (Ka'bah). Providence alone had a hand in bringing his mother towards the Ka'bah. When his mother came to Ka'bah, she felt weighed down by intense pain of pregnancy. She knelt down before the Holy Structure and prayed humbly to God. 'Abbas ibn 'Abd al-Muttalib, saw 'Ali's mother praying to God. No sooner had she raised her head from supplication, then the wall of the Sacred House split by a solemn miracle. Fatimah entered the Ka'bah and that portion returned to its normal position. 'Abbas and his companions flocked at the gate of the Sacred House which was locked, and tried to open it, but in vain. They then decided to give it up, considering the miraculous nature of the event and the Divine Will in action. The news of this miraculous incident soon spread like wild fire in Mecca. 'Ali was born within the Ka'bah with his eyes closed and his body in humble prostration before the Almighty. Fatimah stayed in the Ka'bah for three days and as the fourth day approached she stepped out, carrying her gem in her arms. To her great surprise, she found the Holy Prophet awaiting to receive the newly-born child in his anxious arms. Imamate feeling the subtle touch of prophethood, 'Ali opened his eyes and saluted the Divine Prophet: "as-Salamu 'alayka ya Rasula'lldh" (Peace be on you, O Messenger of Allah). 'Ali's birth in the Ka'bah is unique in the history of the world. Neither a prophet nor a Divine saint was ever blessed with such an honour. He was brought up under the care and affection of the Holy Prophet. As 'Ali says: "The Holy Prophet brought me up in his own arms and fed me with his own morsel. I followed him wherever he went like a baby-camel following its mother. Each day a new aspect of his character would beam out of his noble person and I would accept it and follow it as a command. " (Nahju 'I-balaghah). Ten years in the company of the Holy Prophet had kept him so close and inseparable, that he was one with him in character, knowledge, self-sacrifice, forbearance, bravery, kindness, generosity, oratory and eloquence. From his very infancy, he prostrated before God along with the Holy Prophet. As he himself said: "I was the first to pray to God along with the Holy Prophet." " 'Ali presented in the footsteps of the Holy Prophet," says al-Mas'udi, "all along his childhood." Allah created him pure and holy and kept him steadfast on the right path. Though 'Ali is undisputably the first to embrace Islam when the Holy Prophet called upon his listeners to do so, yet by the very fact that since his infancy he was brought up by the Holy Prophet and followed him in every action and deed including prostration before Allah, he can be said to be born a Muslim, just like the Holy Prophet himself. 'Ali, at all times, accompanied the Holy Prophet to help and protect him from his enemies. He used to write down the verses of the Holy Qur'an and discuss them with the Prophet as soon as they were revealed by the Holy Messenger, the Gabriel. He was so closely associated with the Holy Prophet that as soon as a verse was revealed to him during the day or night, 'Ali was the first to hear it. The Holy Prophet has said of 'Ali: O 'Ali, you are my brother in this world as well as in the Hereafter. I am the city of knowledge and 'Ali is the gate. Nobody knows 'Ali except Allah and I. Nobody know me except Allah and 'Ali. If you want to see the knowledge of Adam, the piety of Noah, the devotion of Abraham, the awe of Moses, and the service and abstinence of Christ, look at the bright face of Ali. When the Holy Prophet reached Yathrib (Medina) and met his followers who had come from Mecca at his call, he immediately appointed for each such followers a person from the people of Yathrib known as Ansar (Helpers), who had accepted his prophethood, to be a brother to him. His appointment of brothers was a great act of help for the refugees known as Muhajirun (Emigrants), who left their home and come to Yathrib. He made brothers of people who followed the same trade so that the Muhajirun could be usefully employed immediately. While the Prophet was appointing an Ansar a brother to a Muhajirun 'Ali who was present there, was not appointed as a brother to any Ansar. On being questioned as to why he had not appointed a brother for 'All, the Prophet said: "He shall be a brother to me." The character and calibre of 'Al; as judged by al- Mas'udi is, "If the glorious name of being the first Muslim, a comrade of the Prophet in exile, his faithful companion in the struggle for faith, his intimate associate in life, and his kinsman; if a true knowledge of the spirit of his teachings and of the Book; if self-abnegation and practice of justice; if honesty, purity, and love of truth; if a knowledge of law and science, constitute a claim to pre-eminence, then all must regard 'Al'i as the foremost Muslim.
  7. The truth behind Islam is that how we can understand the meaning of the truth based on Islamic view. Truth stands for the conformity between word and deed. It plays a great role in the lives of both the individuals and communities. Truth is the beauty of speech and ground of success. From this cause, the Islamic Sharia, in both the Quran and Sunna, glorified and urged telling truth: “Those who have brought the truth and those who have acknowledged it are those who have fear of Allah. They will receive whatever they want from their Lord. Thus is the reward of the righteous ones. (39:33-4)" “Allah will say, “This is the Day when the truthful ones will benefit from their truthfulness. (5:119)" “Believers! Have fear of Allah and always be friends with the truthful ones. (9:119)" The Prophet (s) said: “Truth is the adornment of speech." Imam as-Sadiq (a) said: “Do not be deceived by their very much offering of prayers and observance of fasting. In fact, prayers and fasting have become habits that they feel desolate if they omit them. You should test them by their truthfulness and fulfillment of trusts." “The deeds of the truthful are growing." This means that the deeds of the truthful are ongoing and their rewards are, too, growing. Thus, God accepts only the deeds of the pious ones. Truth, then, is one of the most significant characteristics of piety. 1. Az-Zumar (39:33-4)" 2. Al-Ma'ida (5:119)" 3. At-Tawba (9:119)"
  8. Salam Alaykum dear brothers/sisters I would like to share with you some information about believing in Imam Mahdi in religions: Futurism, which is to believe that a great divine savior will come, is a fixed and a prevalent belief that has been always with all nations throughout the world. It means to believe in a bright future that will put an end to distress and worries and to believe that due to emergence of a distinct and divine person, all sort of darkness will be erased from the face of the world and the base of oppression, negligence and degradation will be uprooted. In religious texts, there are some names and titles given to such a savior. Some of them are as follows: In Judaism he is called "M'ashih". In Christianity he is called "Messiah" In Zoroastrianism he is called "Svshyans" In Hinduism he is called "Vishnu", or "Klky" In Buddhism he is called "Maitreya, the fifth Buddha " And, in Islam he is called "Mahdi" and "Qa'em" It is understood from the history of the nations that to believe in the emergence of a potent, divine leader and a promised reformer at the end of this world, has been always a very fixed belief among all nations and all the followers of divine religions. This belief is so profound that people in their ups and downs used to always release themselves from hopelessness and disappointment through reminding themselves about the emergence of such a savior and they used to look forward to see him coming at a time. Here it should be noted that, what is understood from referring to this Savior in various religions is that each of them Believe in a single savior that will take the control of the world and will bring it into justice and tranquility. They do not believe in many different saviors and do not say that there is a savior among the Jews, one among the Christians, one in Islam, and so on and so forth. As a result, there are two facts: Firstly, to believe in a savior should be true belief since we see that all of the religions talk about it and it is impossible to say all of them are mistaken and say something wrong. Secondly, when again we see that all of them talk about a single savior there should be just a single one not many saviors. The conclusion is that, there is just one Savior, but every religion talks about him with a special name and traits and all point to a same man. The savior in Islam is the exact one that is the savior in Judaism and Christianity. But some of these religions mistakenly matched it with another man that is not in reality the Promised Savior. He is not the Lord and is not Jesus. He is al-Mahdi that is descended from the final prophet (Muhammad).
  9. Salam alaykum brothers/sisters I am going to talk about the role of Imams (S.A) in society; The Imam is necessary for spiritual life of people to remain alive. The Imam is like water in purity. God says in surah al-Furqan verse forty eight, وَ اَنزَلنا مِنَ السَّماءِ ماءً طَهُورا "...and We send down from the sky pure water". Water is both pure and purifier. In the same way, the Imam is both in a high level of purity and can make others spiritually pure as well. It is narrated from Imam Ali saying, وَ لَو قَد قَامَ قَائِمُنا ... لَذَهَبَتِ الشَّحنَاءُ مِن قُلُوبِ العِبادِ "When our Upriser (Imam al-Mahdi) arises, the animosity will go away from the hearts of people."2 This narration points to spiritual purification of people that will be obtained with the help of the Imam. Sources: l.'Usul al-Kafi, v. 1, p. 25, hadith no. 1. 2. al-Khisal, v. 2, p. 626.
  10. Salam alaykum yes that is true but according to general themes in theology, Qurʼānic exegetes and scholars divided the verses of the Qurʼān based on its content and subject into several groups which include: 1 – The verses of knowledge and creeds 2 - The verses of refining and ethics 3 – The verses of science and arts 4 – The verses of the history and stories. 5 – The verses of imamate and wilāyah, and... Finally, along with some other titles there is "the verses of decrees" called "fiqh al-Qurʼān " or "ʼAḥkām al-Qurʼān" as well. This is because in these discussions when the focus is on fiqh it is known as "fiqh al-Qurʼān", and dividing the topics and issues is also based on those jurisprudencial issues, as many Shiite jurisprudents have done so. If the Qurʼān is pivot, it is titled as"the verses of decrees", and the classification have done so.of its issues is also according to the order of verses as many as Sunnis.
  11. salam alaykum brothers and sisters Some scholars particularly ʼAkhbārīyūn (Traditionists) believe that the interpretation of the Qurʼān without Imamsʼ(AS) statements is impossible and consider any interpretation of the word of Allah tafsīr bī al-raʼy (interpretation of the Qurʼān by personal opinion). It should be replied that there are some principles about the Qurʼān: 1 - The Holy Qurʼān was revealed in the richest language ie Arabic, which said: [1] نَزَلَ بِهِ الّرُوحُ الاَمِينُ عَلى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ بِلِسانٍ عَرَبِيٍّ مُبِينٍ[1] Shuʻarāʼ:193,195 (Brought down by the Trustworthy Spirit, upon your heart so that you may be one of the warners, in a clear Arabic language). 2 - The Qurʼān is a universal guidance book which said: شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدىً لِلنَّاس البقره185 (The month of Ramadan is one in which the Qur'an was sent down as guidance to mankind). According to these firm principles it must be said the Qurʼān like the other texts is understandable for the ones who know its language, and the result of their understanding is valuable.
  12. Regarding to the fundamental feature of any text that it cannot include all detailed issues, it will be necessary to state briefly or just to say the general and sketchy issues, and to cede exclusions, constraints, exceptions, determining the examples, separating the usual meanings from figurative ones to the specialists. The manifest example of this issue can be seen in the constitution of any state, whose interpretation has been assigned to specialists and lawyers. For understanding what Allah means in the Qurʼān, it is also necessary to refer to Qurʼānic specialists. According to the testimony of the Qurʼān, these specialists are the Prophet(S) and his successors since the Qurʼān gave primarily the responsibility for this task to the Prophet(S) and said, أَنْزَلْنا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ ما نُزِّلَ إِلَيْهِمْ وَ لَعَلَّهُمْ يَتَفَكَّرُونَNaḥl:44 (We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them, so that they may reflect). Therefore, as it is quoted by the Sunnis the Prophet(S) said: لتأخذوا عَنّي مَناسِكَكُم فَانّي لااَدرِي لَعَلّي اَحُجّ بَعدَ حَجّتي هَذه (You should perform your rites [of ḥajj] like me, I do not know, maybe I cannot perform ḥajj henceforth) Sunan Nisāʼī, volume 5, page 270 (ḥadīth 3012), Ṣaḥīḥ Muslim, volume 4, page 79 (ḥadīth 2286) And according to what Shīʻa narrated, he said: صَلّوا كَمَا رَأيتُمُونِي اُصَلّيِ (Perform prayers as you see me performing prayers). Biḥār ul-ʼanwār, volume 85, page 279 After the Prophet(S), his successors assumed this great responsibility, and this principle has been accepted by both Sunnies and Shiites. Hence, the Sunni invoke to the words of companions and followers and Shīʻa grasp the words of the Imams (AS) based on Hadīth-ath-Thaqalayn. Because they are the same as the Qurʼān and are infallible as the Qurʼān said: انّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً Aḥzāb:33 (Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification). In fact, the adoption of two principles (The possibility of understanding the Qurʼān and the need to the Prophet's and Imam's statement) is walking the path of moderation which is between the two extremes (the impossibility of understanding the Qurʼān and not being in need of refering to Imams).
  13. Question: As you know The Prophet (pbuh) was innocent and infallible. Why did Allah ordered him for asking forgiveness in chapter (surah) Al-Nasr? فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا “Celebrate the praise of your Lord, and plead to Him for forgiveness. Indeed, He is all-clement.” [110:3] Qarai Answers: 1.During the age of prophet (pbuh), sometimes the circumstances of Islamic society became very conflict and complicated. So, some of Muslims had bad thoughts and doubt about Allah’s promises. For example, Allah says about “AHZAB” battle in the Quran; وَ بَلَغَتِ الْقُلُوبُ الْحَناجِرَ وَ تَظُنُّونَ بِاللَّهِ الظُّنُونَا) "And the hearts leapt to the throats, and you entertained misgivings about Allah" Now they understand their mistakes, they must ask forgiveness. 2. After the victory of Mecca the Prophet's commission was finished and the age of Prophet was near to the end. Therefore, that time was suitable for asking forgiveness and praising to Allah. In another hand, after revelation of Sura't Al-Nasr, the Prophet (pbuh) has been repeated this phrase; (سبحانك اللهم و بحمدك، اللهم اغفر لى انك انت التواب الرحيم)
  14. Islam was revealed for peace and mercy, because The Prophet Mohammad (pbuh) said I came as a messenger for bringing morality. but in Ashura those people who were against Imam Husain, they were as a Muslim but didn't have any fundamental moral behavior. they killed innocent babys and slaughtered Martyrs and did every wild actions. Hence we should have matam for Imam Husain every day when we remember Ashura.
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