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Ibn al-Hussain

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  1. Like
    Ibn al-Hussain got a reaction from TryHard in Shia Islam stance on slavery?   
    The simple justification is by saying that slavery was a fact of life and there was nothing inherently immoral about it, particularly when you study how slaves were captured and how the institution of slavery worked globally. This fact of life was so prominent that some of the later Imams never even had permanent wives and in fact only had slaves - such as Imam al-Kadhim (a), and most likely Imam al-Hadi (a) and al-'Askari (a) as well.
  2. Like
    Ibn al-Hussain got a reaction from SirajDin in Validity of Prayers   
    According to Sayyid Sistani, if the deviation from the direction of the qiblah was less than 45 degrees to your right or left, your prayer is in order. If, however, the degree was greater than that, or you said your prayer facing the opposite direction, and there was still time to repeat the prayer, you should do so. If the time of prayer has elapsed, you do not need to repeat it.
    Wasalam
  3. Like
    Ibn al-Hussain got a reaction from .InshAllah. in Reflections on the Daily Du'a of Rajab   
    Part 1: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
    Sayyid Ibn Ta’us in his Iqbal al-A’mal records the popular du’a of Rajab – generally recited after each prayer as follows:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ يَا مَنْ يُعْطِي مَنْ سَأَلَهُ يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ [الخيرات‏] خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ [جميع‏] شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    قَالَ ثُمَّ مَدَّ أَبُو عَبْدِ اللَّهِ ع يَدَهُ الْيُسْرَى فَقَبَضَ عَلَى لِحْيَتِهِ وَ دَعَا بِهَذَا الدُّعَاءِ وَ هُوَ يَلُوذُ بسباحته [بِسَبَّابَتِهِ‏] الْيُمْنَى ثُمَّ قَالَ بَعْدَ ذَلِكَ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ يَا ذَا النَّعْمَاءِ وَ الْجُودِ يَا ذَا الْمَنِّ وَ الطَّوْلِ حَرِّمْ [شبابي و] شَيْبَتِي عَلَى النَّار
    This du’a consists of two components. The first component itself includes four calls with the vocative participle, and then a supplication. The four calls are:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ
    يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ
    يَا مَنْ يُعْطِي مَنْ سَأَلَهُ
    يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً
    O He Whom alone I hope for all good things; and I am safe from His displeasure at every instance of evil
    O one who gives abundance in return to very little
    O one who always bestows on whosoever asks Him
    O one who bestows on one who does not ask Him, nor does he know Him, out of kindness and mercy
    The supplication after it is:
    أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    Give me, for my request is only to You alone, All the good of this world and all the good of the Hereafter. Keep away from me, for my request is only to You alone, All the evil of this world and the evil of the Hereafter. For indeed it is not diminishing what is given by You. Increase (for) me from Your bounty, O The Generous.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
  4. Thanks
    Ibn al-Hussain got a reaction from skyweb1987 in Reflections on the Daily Du'a of Rajab   
    Part 4: http://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-4/
    The third call in the supplication says:
    يَا مَنْ يُعْطِي مَنْ سَأَلَهُO one who always bestows on whosoever asks Him.
    This is the third factor which results in the Mercy of Allah. This is the factor of veneration and requesting which results in a reward from Allah without the servant having done anything.
    We had mentioned in the previous post that divine rewards are of two types: 1) In return of something, 2) Not in return of something. We discussed the first type in the previous post, and in this post we will be discussing the second type of reward. This reward and bestowal is not in return of anything, except questioning and requesting.
    Just like Allah Almighty gives in return of action, He also gives in return of requests. Both of those instances are from the factors and doors that open up to Allah’s Mercy. As for one who does not ask or seek, they are deprived of this Divine Mercy and reward.
    Continue Reading: http://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-4/
  5. Thanks
    Ibn al-Hussain got a reaction from skyweb1987 in Reflections on the Daily Du'a of Rajab   
    Part 3: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-3/
    The first call in the daily supplication of Rajab says:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من كُلِّ شَرٍّ
    O He Whom alone I hope for all good things, and I am safe from His displeasure at every instance of evil.
    Hopefulness and Immunity
    In all affairs that are ordained for Allah’s servants, there is room for hope, and for one to consider themselves safe despite the ugliness that they have committed in relation to Allah. One should realize that Allah’s goodness and blessings are descending upon us, while the ugliness of our acts is completely exposed for Him. All this can be paraphrased in the line: Your good descend upon us, While our evildoing ascends to You. For all that descends down to us from Allah, it necessarily deserves praise, veneration and gratefulness, and all that we commit in relation to Allah, then it necessarily deserves repentance and we must seek forgiveness.
    Of course, we seek Allah in every good that descends from Him to us, and we seek immunity from Him in every evil that ascends from us to Him. Mercy and goodness descend upon His servants without any interruption, encompassing them with its grace because Allah is pure Good, Mercy, Compassion, Generosity, Kind, and does only good, thus it is impossible for goodness and compassion to be cut off from Him.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-3/
  6. Thanks
    Ibn al-Hussain got a reaction from skyweb1987 in Reflections on the Daily Du'a of Rajab   
    Part 2: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-2/
    On the side of hope, there is the sense of immunity from Allah’s punishment and wrath from every evil and disobedience performed by a servant. The servant falls between the descended goodness that he seeks and requests from Allah, and the evil that ascends from him towards Allah – whose punishment he is immune from.
    In the supplication of ‘Arafat of Imam Husayn (a), in the valley of ‘Arafat, this phenomenon of goodness descending from Allah to his servants, while evil ascending from his worshippers towards Him has been described beautifully:
    O my Master! It is You Who bestowed (upon me). It is You Who conferred favors (upon me). It is You Who did good (to me). It is You Who treated (me) excellently. It is You Who favored (me). It is You Who perfected (Your blessings upon me). It is You Who provided (me) with sustenance. It is You Who led (me) to success. It is You Who gave (me). It is You Who enriched (me). It is You Who gave (me) to hold. It is You Who gave (me) shelter. It is You Who saved (me). It is You Who guided (me). It is You Who protected (me). It is You Who covered my faults. It is You Who forgave (me). It is You Who overlooked my sins. It is You Who established (me). It is You Who consolidated (me). It is You Who helped (me). It is You Who backed (me) up. It is You Who aided (me). It is You Who supported (me). It is You Who restored (me) to health. It is You Who granted (me) wellbeing. It is You Who honored (me). Blessed be You and Exalted be You.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-2/
  7. Thanks
    Ibn al-Hussain got a reaction from skyweb1987 in Reflections on the Daily Du'a of Rajab   
    Part 1: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
    Sayyid Ibn Ta’us in his Iqbal al-A’mal records the popular du’a of Rajab – generally recited after each prayer as follows:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ يَا مَنْ يُعْطِي مَنْ سَأَلَهُ يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ [الخيرات‏] خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ [جميع‏] شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    قَالَ ثُمَّ مَدَّ أَبُو عَبْدِ اللَّهِ ع يَدَهُ الْيُسْرَى فَقَبَضَ عَلَى لِحْيَتِهِ وَ دَعَا بِهَذَا الدُّعَاءِ وَ هُوَ يَلُوذُ بسباحته [بِسَبَّابَتِهِ‏] الْيُمْنَى ثُمَّ قَالَ بَعْدَ ذَلِكَ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ يَا ذَا النَّعْمَاءِ وَ الْجُودِ يَا ذَا الْمَنِّ وَ الطَّوْلِ حَرِّمْ [شبابي و] شَيْبَتِي عَلَى النَّار
    This du’a consists of two components. The first component itself includes four calls with the vocative participle, and then a supplication. The four calls are:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ
    يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ
    يَا مَنْ يُعْطِي مَنْ سَأَلَهُ
    يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً
    O He Whom alone I hope for all good things; and I am safe from His displeasure at every instance of evil
    O one who gives abundance in return to very little
    O one who always bestows on whosoever asks Him
    O one who bestows on one who does not ask Him, nor does he know Him, out of kindness and mercy
    The supplication after it is:
    أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    Give me, for my request is only to You alone, All the good of this world and all the good of the Hereafter. Keep away from me, for my request is only to You alone, All the evil of this world and the evil of the Hereafter. For indeed it is not diminishing what is given by You. Increase (for) me from Your bounty, O The Generous.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
  8. Completely Agree
    Ibn al-Hussain got a reaction from Abu Nur in Reflections on the Daily Du'a of Rajab   
    Part 4: http://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-4/
    The third call in the supplication says:
    يَا مَنْ يُعْطِي مَنْ سَأَلَهُO one who always bestows on whosoever asks Him.
    This is the third factor which results in the Mercy of Allah. This is the factor of veneration and requesting which results in a reward from Allah without the servant having done anything.
    We had mentioned in the previous post that divine rewards are of two types: 1) In return of something, 2) Not in return of something. We discussed the first type in the previous post, and in this post we will be discussing the second type of reward. This reward and bestowal is not in return of anything, except questioning and requesting.
    Just like Allah Almighty gives in return of action, He also gives in return of requests. Both of those instances are from the factors and doors that open up to Allah’s Mercy. As for one who does not ask or seek, they are deprived of this Divine Mercy and reward.
    Continue Reading: http://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-4/
  9. Completely Agree
    Ibn al-Hussain got a reaction from Abu Nur in Reflections on the Daily Du'a of Rajab   
    Part 3: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-3/
    The first call in the daily supplication of Rajab says:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من كُلِّ شَرٍّ
    O He Whom alone I hope for all good things, and I am safe from His displeasure at every instance of evil.
    Hopefulness and Immunity
    In all affairs that are ordained for Allah’s servants, there is room for hope, and for one to consider themselves safe despite the ugliness that they have committed in relation to Allah. One should realize that Allah’s goodness and blessings are descending upon us, while the ugliness of our acts is completely exposed for Him. All this can be paraphrased in the line: Your good descend upon us, While our evildoing ascends to You. For all that descends down to us from Allah, it necessarily deserves praise, veneration and gratefulness, and all that we commit in relation to Allah, then it necessarily deserves repentance and we must seek forgiveness.
    Of course, we seek Allah in every good that descends from Him to us, and we seek immunity from Him in every evil that ascends from us to Him. Mercy and goodness descend upon His servants without any interruption, encompassing them with its grace because Allah is pure Good, Mercy, Compassion, Generosity, Kind, and does only good, thus it is impossible for goodness and compassion to be cut off from Him.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-3/
  10. Completely Agree
    Ibn al-Hussain got a reaction from Abu Nur in Reflections on the Daily Du'a of Rajab   
    Part 2: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-2/
    On the side of hope, there is the sense of immunity from Allah’s punishment and wrath from every evil and disobedience performed by a servant. The servant falls between the descended goodness that he seeks and requests from Allah, and the evil that ascends from him towards Allah – whose punishment he is immune from.
    In the supplication of ‘Arafat of Imam Husayn (a), in the valley of ‘Arafat, this phenomenon of goodness descending from Allah to his servants, while evil ascending from his worshippers towards Him has been described beautifully:
    O my Master! It is You Who bestowed (upon me). It is You Who conferred favors (upon me). It is You Who did good (to me). It is You Who treated (me) excellently. It is You Who favored (me). It is You Who perfected (Your blessings upon me). It is You Who provided (me) with sustenance. It is You Who led (me) to success. It is You Who gave (me). It is You Who enriched (me). It is You Who gave (me) to hold. It is You Who gave (me) shelter. It is You Who saved (me). It is You Who guided (me). It is You Who protected (me). It is You Who covered my faults. It is You Who forgave (me). It is You Who overlooked my sins. It is You Who established (me). It is You Who consolidated (me). It is You Who helped (me). It is You Who backed (me) up. It is You Who aided (me). It is You Who supported (me). It is You Who restored (me) to health. It is You Who granted (me) wellbeing. It is You Who honored (me). Blessed be You and Exalted be You.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-2/
  11. Completely Agree
    Ibn al-Hussain got a reaction from Abu Nur in Reflections on the Daily Du'a of Rajab   
    Part 1: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
    Sayyid Ibn Ta’us in his Iqbal al-A’mal records the popular du’a of Rajab – generally recited after each prayer as follows:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ يَا مَنْ يُعْطِي مَنْ سَأَلَهُ يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ [الخيرات‏] خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ [جميع‏] شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    قَالَ ثُمَّ مَدَّ أَبُو عَبْدِ اللَّهِ ع يَدَهُ الْيُسْرَى فَقَبَضَ عَلَى لِحْيَتِهِ وَ دَعَا بِهَذَا الدُّعَاءِ وَ هُوَ يَلُوذُ بسباحته [بِسَبَّابَتِهِ‏] الْيُمْنَى ثُمَّ قَالَ بَعْدَ ذَلِكَ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ يَا ذَا النَّعْمَاءِ وَ الْجُودِ يَا ذَا الْمَنِّ وَ الطَّوْلِ حَرِّمْ [شبابي و] شَيْبَتِي عَلَى النَّار
    This du’a consists of two components. The first component itself includes four calls with the vocative participle, and then a supplication. The four calls are:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ
    يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ
    يَا مَنْ يُعْطِي مَنْ سَأَلَهُ
    يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً
    O He Whom alone I hope for all good things; and I am safe from His displeasure at every instance of evil
    O one who gives abundance in return to very little
    O one who always bestows on whosoever asks Him
    O one who bestows on one who does not ask Him, nor does he know Him, out of kindness and mercy
    The supplication after it is:
    أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    Give me, for my request is only to You alone, All the good of this world and all the good of the Hereafter. Keep away from me, for my request is only to You alone, All the evil of this world and the evil of the Hereafter. For indeed it is not diminishing what is given by You. Increase (for) me from Your bounty, O The Generous.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
  12. Thanks
    Ibn al-Hussain got a reaction from Mahdavist in Reflections on the Daily Du'a of Rajab   
    Part 3: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-3/
    The first call in the daily supplication of Rajab says:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من كُلِّ شَرٍّ
    O He Whom alone I hope for all good things, and I am safe from His displeasure at every instance of evil.
    Hopefulness and Immunity
    In all affairs that are ordained for Allah’s servants, there is room for hope, and for one to consider themselves safe despite the ugliness that they have committed in relation to Allah. One should realize that Allah’s goodness and blessings are descending upon us, while the ugliness of our acts is completely exposed for Him. All this can be paraphrased in the line: Your good descend upon us, While our evildoing ascends to You. For all that descends down to us from Allah, it necessarily deserves praise, veneration and gratefulness, and all that we commit in relation to Allah, then it necessarily deserves repentance and we must seek forgiveness.
    Of course, we seek Allah in every good that descends from Him to us, and we seek immunity from Him in every evil that ascends from us to Him. Mercy and goodness descend upon His servants without any interruption, encompassing them with its grace because Allah is pure Good, Mercy, Compassion, Generosity, Kind, and does only good, thus it is impossible for goodness and compassion to be cut off from Him.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-3/
  13. Thanks
    Ibn al-Hussain got a reaction from Mahdavist in Reflections on the Daily Du'a of Rajab   
    Part 2: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-2/
    On the side of hope, there is the sense of immunity from Allah’s punishment and wrath from every evil and disobedience performed by a servant. The servant falls between the descended goodness that he seeks and requests from Allah, and the evil that ascends from him towards Allah – whose punishment he is immune from.
    In the supplication of ‘Arafat of Imam Husayn (a), in the valley of ‘Arafat, this phenomenon of goodness descending from Allah to his servants, while evil ascending from his worshippers towards Him has been described beautifully:
    O my Master! It is You Who bestowed (upon me). It is You Who conferred favors (upon me). It is You Who did good (to me). It is You Who treated (me) excellently. It is You Who favored (me). It is You Who perfected (Your blessings upon me). It is You Who provided (me) with sustenance. It is You Who led (me) to success. It is You Who gave (me). It is You Who enriched (me). It is You Who gave (me) to hold. It is You Who gave (me) shelter. It is You Who saved (me). It is You Who guided (me). It is You Who protected (me). It is You Who covered my faults. It is You Who forgave (me). It is You Who overlooked my sins. It is You Who established (me). It is You Who consolidated (me). It is You Who helped (me). It is You Who backed (me) up. It is You Who aided (me). It is You Who supported (me). It is You Who restored (me) to health. It is You Who granted (me) wellbeing. It is You Who honored (me). Blessed be You and Exalted be You.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-2/
  14. Thanks
    Ibn al-Hussain got a reaction from Mahdavist in Reflections on the Daily Du'a of Rajab   
    Part 1: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
    Sayyid Ibn Ta’us in his Iqbal al-A’mal records the popular du’a of Rajab – generally recited after each prayer as follows:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ يَا مَنْ يُعْطِي مَنْ سَأَلَهُ يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ [الخيرات‏] خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ [جميع‏] شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    قَالَ ثُمَّ مَدَّ أَبُو عَبْدِ اللَّهِ ع يَدَهُ الْيُسْرَى فَقَبَضَ عَلَى لِحْيَتِهِ وَ دَعَا بِهَذَا الدُّعَاءِ وَ هُوَ يَلُوذُ بسباحته [بِسَبَّابَتِهِ‏] الْيُمْنَى ثُمَّ قَالَ بَعْدَ ذَلِكَ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ يَا ذَا النَّعْمَاءِ وَ الْجُودِ يَا ذَا الْمَنِّ وَ الطَّوْلِ حَرِّمْ [شبابي و] شَيْبَتِي عَلَى النَّار
    This du’a consists of two components. The first component itself includes four calls with the vocative participle, and then a supplication. The four calls are:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ
    يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ
    يَا مَنْ يُعْطِي مَنْ سَأَلَهُ
    يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً
    O He Whom alone I hope for all good things; and I am safe from His displeasure at every instance of evil
    O one who gives abundance in return to very little
    O one who always bestows on whosoever asks Him
    O one who bestows on one who does not ask Him, nor does he know Him, out of kindness and mercy
    The supplication after it is:
    أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    Give me, for my request is only to You alone, All the good of this world and all the good of the Hereafter. Keep away from me, for my request is only to You alone, All the evil of this world and the evil of the Hereafter. For indeed it is not diminishing what is given by You. Increase (for) me from Your bounty, O The Generous.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
  15. Thanks
    Ibn al-Hussain got a reaction from skyweb1987 in Marriage and divorce   
    If you follow Ayatullah Sistani, you can read all the rulings over here in detail: https://www.Sistani.org/english/book/48/2357 - and yes you do need two witnesses.
  16. Like
    Ibn al-Hussain got a reaction from Hassan- in Reflections on the Daily Du'a of Rajab   
    Part 1: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
    Sayyid Ibn Ta’us in his Iqbal al-A’mal records the popular du’a of Rajab – generally recited after each prayer as follows:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ يَا مَنْ يُعْطِي مَنْ سَأَلَهُ يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ [الخيرات‏] خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ [جميع‏] شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    قَالَ ثُمَّ مَدَّ أَبُو عَبْدِ اللَّهِ ع يَدَهُ الْيُسْرَى فَقَبَضَ عَلَى لِحْيَتِهِ وَ دَعَا بِهَذَا الدُّعَاءِ وَ هُوَ يَلُوذُ بسباحته [بِسَبَّابَتِهِ‏] الْيُمْنَى ثُمَّ قَالَ بَعْدَ ذَلِكَ يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ يَا ذَا النَّعْمَاءِ وَ الْجُودِ يَا ذَا الْمَنِّ وَ الطَّوْلِ حَرِّمْ [شبابي و] شَيْبَتِي عَلَى النَّار
    This du’a consists of two components. The first component itself includes four calls with the vocative participle, and then a supplication. The four calls are:
    يَا مَنْ أَرْجُوهُ لِكُلِّ خَيْرٍ وَ آمَنُ سَخَطَهُ من [عِنْدَ] كُلِّ شَرٍّ
    يَا مَنْ يُعْطِي الْكَثِيرَ بِالْقَلِيلِ
    يَا مَنْ يُعْطِي مَنْ سَأَلَهُ
    يَا مَنْ يُعْطِي مَنْ لَمْ يَسْأَلْهُ وَ مَنْ لَمْ يَعْرِفْهُ تُحَنُّناً مِنْهُ وَ رَحْمَةً
    O He Whom alone I hope for all good things; and I am safe from His displeasure at every instance of evil
    O one who gives abundance in return to very little
    O one who always bestows on whosoever asks Him
    O one who bestows on one who does not ask Him, nor does he know Him, out of kindness and mercy
    The supplication after it is:
    أَعْطِنِي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ خَيْرِ الدُّنْيَا وَ جَمِيعَ خَيْرِ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِمَسْأَلَتِي إِيَّاكَ جَمِيعَ شَرِّ الدُّنْيَا وَ شَرِّ الْآخِرَةِ فَإِنَّهُ غَيْرُ مَنْقُوصٍ مَا أَعْطَيْتَ وَ زِدْنِي مِنْ فَضْلِكَ يَا كَرِيمُ
    Give me, for my request is only to You alone, All the good of this world and all the good of the Hereafter. Keep away from me, for my request is only to You alone, All the evil of this world and the evil of the Hereafter. For indeed it is not diminishing what is given by You. Increase (for) me from Your bounty, O The Generous.
    Continue Reading: https://www.iqraonline.net/reflections-on-the-daily-dua-of-rajab-part-1/
  17. Like
    Ibn al-Hussain got a reaction from TryHard in Islamic Jokes and Humor   
    Some more, from Zahr al-Rabi':
    Page 23: A man said to someone who farted a lot, 'Do not fart, as flatus is a calamity!' The man replies, 'In that case, it is more appropriate for me to push it out of my stomach than to carry it with me.'
    Page 32:  There was a man who lived in Qazwin whose family lived in Baghdad. He wanted to send them a letter in which he explained his well-being. So when he finished writing the later, he began thinking about a trustworthy post-man to deliver this letter and realized that there is no one more trustworthy to deliver this to my house than me. So he carried the letter and when he reached Baghdad, he knocked on the door and his children came out all happy due to his arrival. They all wanted him to come inside, so he said, 'I only came here to deliver this letter, otherwise this is not the time for my arrival.' He says that and returned back to Qazwin.
    Page 33: There was a married man who would always commit Zina. So his wife said to him, 'Allah has provided you with a Halal pleasant option, yet you abandon that and go towards Zina!' He replied: 'As for Halal, yes - but as for pleasant, no way!'
    This one is for those who understand grammar jargon - from Page 50: Some heedless people read the verse: Fi Buyutun Adhina Allah with the word Buyut in the state of Raf' (i.e. with a Dhamma instead of a Kasra). A person says to them, 'You have to say the word Buyut in the state of Jarr' (i.e. with a Kasra) فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ - 24:36. So they reply back to him, 'O ignorant one! When Allah Himself says فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ (i.e. He himself allows you to say it in the state of Raf') then who are you to give it a Jarr.
    Page 56: A robber entered the house of a poor man who didn't have anything. He began looking and searching for things around the house until the poor man figured out and saw the robber. He says to the robber: 'Young man, that which you are looking for at this time of the night is the same thing I look for during the day and don't find it!'
    Page 59: A Bedouin returned back from a journey disappointed and said: We did not profit in this journey, except the number of prayers we had to recite as Qasr.
    Page 69: A woman from the desert looked into the mirror and saw that she was beautiful while her husband was ugly. So she says to him, 'I hope that you and I enter heaven together because I was tested with you and I remained patient, while Allah blessed you with me and you were grateful.'

    Page 71: Some of the caliphs said to some ascetics: You are great in your asceticism! So they would reply: You are more ascetic than me because you decided to refrain from the blessings of the hereafter which are permanent and great, while I remained ascetic from the blessings of this lowly temporary world.
    Wasalam
  18. Like
    Ibn al-Hussain got a reaction from TryHard in Islamic Jokes and Humor   
    If you want to read some real jokes, you will need to read the 650-odd page work Zahr al-Rabi' of Sayyid Ni'matullah Jaza'iri. Unfortunately, it got infamous over time due to the last section of the book in which there is a lot of sexually explicit material (to the extent that some scholars hold the opinion it is prohibited to read this book), but otherwise, the material in it is really funny. 
    Page 8: Raghib writes in his al-Muhadharaat: There was a village in Qazwin whose people were known to be Shi'as. A man passed by the village and they asked him what his name was, so he said, 'Umar'. They hit him really hard until he began saying, 'My name is not 'Umar, rather it is 'Imran.' Hearing that, they said, 'This is worse than 'Umar because its first 3 letters are from 'Umar and the last 2 are letters from the name of 'Uthman.' - عمر + عثمان = عمران
    Page 8: It has been reported that a Muhaddith (scholar of hadith) and a Christian were together on a ship. So the Christian poured alcohol for himself and drank it. The Muhaddith took it and without thinking about it began drinking it. So the Christian said, 'It is alcohol.' The Muhaddith said, 'How do you know that?' The Christian said, 'My slave bought it from a Jew who was selling it.' When the Muhaddith heard that he began drinking even more, and said to the Christian, 'I haven't seen anyone more foolish than you. I am a scholar of Hadith and our job is to discuss people like Sufyan and Yazid and Harun, yet you want me to confirm a report coming from a Christian who is narrating from his slave who is narrating from a Jew? By Allah, I am not drinking it except because the chain of transmission is weak.'
    Page 45: A woman married a blind man and says to her husband, 'If you could have seen my beauty and the whiteness of my skin, you would have been astonished.' So the husband replied, 'Shut it! If you were as you describe, those with sight would not have abandoned you.'
    Wasalam
  19. Like
    Ibn al-Hussain got a reaction from Ibn Al-Shahid in Wording of this dua   
    You can understand the conditional proposition in two ways:
    1) If you know it is good for me then X, but if you do not know then Y. This is how it is being understood by you, although this is not correct as that is not what the conditional statement is saying. This understanding would be valid if the statement spoke only about God's 'ilm, but in this statement, there is a ma'lum that the 'ilm is connected to.
    The two parts of the conditional statement are as follows:
    ان كنت تعلم ان هذا الامر خير لي ....وان كنت تعلم ان هذا الامر شر لي
    2) If you know it is good for me (the ma'lum), then X, and if you know it is bad for me (the ma'lum), then Y. This is what it is saying, and this conditional statement already presumes He knows. It is not putting a question on whether God knows or not, rather it is a supplicatory statement regarding what God knows and asking Him to act in our best interest.
    Wasalam
  20. Completely Agree
    Ibn al-Hussain got a reaction from SirajDin in Wording of this dua   
    You can understand the conditional proposition in two ways:
    1) If you know it is good for me then X, but if you do not know then Y. This is how it is being understood by you, although this is not correct as that is not what the conditional statement is saying. This understanding would be valid if the statement spoke only about God's 'ilm, but in this statement, there is a ma'lum that the 'ilm is connected to.
    The two parts of the conditional statement are as follows:
    ان كنت تعلم ان هذا الامر خير لي ....وان كنت تعلم ان هذا الامر شر لي
    2) If you know it is good for me (the ma'lum), then X, and if you know it is bad for me (the ma'lum), then Y. This is what it is saying, and this conditional statement already presumes He knows. It is not putting a question on whether God knows or not, rather it is a supplicatory statement regarding what God knows and asking Him to act in our best interest.
    Wasalam
  21. Thanks
    Ibn al-Hussain got a reaction from Ashvazdanghe in Wording of this dua   
    تعلم actually conveys your confession through words, that it is God who has knowledge of the affair and you are at his disposal completely. In your statement, there is ibham (vagueness) and we have to presume the "knower". 
    Wasalam
  22. Thanks
    Ibn al-Hussain got a reaction from Ashvazdanghe in Wording of this dua   
    You can understand the conditional proposition in two ways:
    1) If you know it is good for me then X, but if you do not know then Y. This is how it is being understood by you, although this is not correct as that is not what the conditional statement is saying. This understanding would be valid if the statement spoke only about God's 'ilm, but in this statement, there is a ma'lum that the 'ilm is connected to.
    The two parts of the conditional statement are as follows:
    ان كنت تعلم ان هذا الامر خير لي ....وان كنت تعلم ان هذا الامر شر لي
    2) If you know it is good for me (the ma'lum), then X, and if you know it is bad for me (the ma'lum), then Y. This is what it is saying, and this conditional statement already presumes He knows. It is not putting a question on whether God knows or not, rather it is a supplicatory statement regarding what God knows and asking Him to act in our best interest.
    Wasalam
  23. Like
    Ibn al-Hussain got a reaction from haideriam in Wording of this dua   
    You can understand the conditional proposition in two ways:
    1) If you know it is good for me then X, but if you do not know then Y. This is how it is being understood by you, although this is not correct as that is not what the conditional statement is saying. This understanding would be valid if the statement spoke only about God's 'ilm, but in this statement, there is a ma'lum that the 'ilm is connected to.
    The two parts of the conditional statement are as follows:
    ان كنت تعلم ان هذا الامر خير لي ....وان كنت تعلم ان هذا الامر شر لي
    2) If you know it is good for me (the ma'lum), then X, and if you know it is bad for me (the ma'lum), then Y. This is what it is saying, and this conditional statement already presumes He knows. It is not putting a question on whether God knows or not, rather it is a supplicatory statement regarding what God knows and asking Him to act in our best interest.
    Wasalam
  24. Partially Agree
    Ibn al-Hussain got a reaction from Mohammed-Mehdi in Shiachat.com Rules And Policy!   
    (salam)
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  25. Completely Agree
    Ibn al-Hussain got a reaction from eThErEaL in Wording of this dua   
    You can understand the conditional proposition in two ways:
    1) If you know it is good for me then X, but if you do not know then Y. This is how it is being understood by you, although this is not correct as that is not what the conditional statement is saying. This understanding would be valid if the statement spoke only about God's 'ilm, but in this statement, there is a ma'lum that the 'ilm is connected to.
    The two parts of the conditional statement are as follows:
    ان كنت تعلم ان هذا الامر خير لي ....وان كنت تعلم ان هذا الامر شر لي
    2) If you know it is good for me (the ma'lum), then X, and if you know it is bad for me (the ma'lum), then Y. This is what it is saying, and this conditional statement already presumes He knows. It is not putting a question on whether God knows or not, rather it is a supplicatory statement regarding what God knows and asking Him to act in our best interest.
    Wasalam
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