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In the Name of God بسم الله


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  1. My mean is Keeping Taqwa with Activation in Networks toghether is important. If Taqwa is in Danger , we should prefer it to other things. Just this.
  2. How two man and woman talk together , or anything in their relation is Important
  3. In Aya 240 the time for waiting to remarriage is 1 year but in Aya 234 is 4 month and 10 days. But refer to it's Tafseer, Im not sure.
  4. Salam to all muslims. I think keeping Our Taqwa is more important to join to networks and being active. الله تعالی: الم یعلم بان الله یری
  5. The other are Surah Baqareh ,Ayat 240 and 234 Surah Al-Nisa Ayat 15&16 with Surah Noor Aya 2
  6. Yes We have these Ayat in Quran ... Forexample ayat 65 and 66 surah Al-Anfal يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّائَةٌ يَغْلِبُوا أَلْفًا مِّنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ-65 الْآنَ خَفَّفَ اللَّـهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِن يَكُن مِّنكُم مِّائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّـهِ ۗ وَاللَّـهُ مَعَ الصَّابِرِينَ-66
  7. Sorry You are right. I will Edite it.
  8. This is most important story that now Zionists and Daesh and Freemasoon are Using the Name of (Isis) for some of their works. Pay attention⬇ Isis : Islamic state Iraq&sham In other way,Isis related to Israel state And the othet in use of freemasons.... So this word is more important for our enemy! Because of these...this symbol is more important for them, and then their good soldiors in Saudi Arabia maked wall around the Abelisk.
  9. Actually Abelisc in History is related to Egypt . In Egypt was in some parts common to marriage with Maharim. This topic is impute to one Brother and sister with the Names (Isis&Osiris) . That Abelisc is symbol of Isis parts of body , that after his die , Osiris seprated it and felt it in Nil river. Bad Symbol means that we should Embarres !! Now adays in many contries we see these bad symbol that started from relation of Maharem.
  10. 19. Therefore, know that there is no god but Allah and ask forgiveness for your sin, and also for [the sin of] believing men and believing women. And Allah knows well your moving about and your place of rest. The clause; “ask forgiveness for your sin” is also attested elsewhere in the Holy Qur’an19. With due consideration to the fact that all prophets are infallible, there are grounds for such asking for forgiveness: Asking for forgiveness is a kind of worshipping God even if no sin has been committed. It may ad hoc indicate avoidance from doing what is preferable (tark al-ula). In other words, the Prophet (S) was supposed to do preferable acts but he abstained from doing them. Asking for forgiveness may turn into a common practice for people. It leads to attaining supreme stations by the Prophet (S). It may connote asking for forgiveness for the sins committed by people in respect of the Prophet (S). Asking for forgiveness is not at all times for one’s sins and faults, but perceiving that he is so inferior against Divine Glory and Greatness, man asks for forgiveness. Addressing His Prophet (S) God Almighty says unto him: “know that there is no god but Allah and ask forgiveness for your sin and also for [the sin of] believing men and believing women.” Imami scholars are unanimous in maintaining that prophets, particularly the Seal of the Prophets (S), are infallible. “Your sin” (dhanbika) may either indicate abstaining from doing preferable acts or preoccupation with mundane affairs. It is narrated from the Prophet (S) that he asked forgiveness of God seventy times a day. It was for his preoccupation with carrying out the tasks of promulgation of the Islamic faith and attending to the affairs of his prophethood. It is in the Qur’an that he is a man like other men; (“Verily, I am a human being like you”). Owing to the restrictions of human nature, preoccupation with any matter may at times hinder one from attending fully to God. It is to be noted that his preoccupation with attending to the affairs of his prophethood was out of is obedience to God and acting upon His Command but: “the good deeds of those disfavored by God are like the faults of favorites of God.” That is why he is asked to ask for forgiveness for himself and believers. In other words, he is asked to turn away from people following the communication of the Message and attend fully to the glorification of God. It is a source of hope to believers that the Noble Prophet (S) is asked to pray for their forgiveness. His prayer will not remain unanswered unless we really have faith in God and His Messenger. It is worthy of note that the Prophet (S) with his supreme station is required to ask for forgiveness let alone us since we commit sins and neglect our duties at all times. Asking for forgiveness of “the All-Forgiving of sins” and turning away from opposition to God lead to turning toward God and are regarded per se as an act of worship. The Verse ends in: “Allah knows well your moving about and your place of rest.” In other words, God is fully aware of the acts committed by man as well as his abode in the Hereafter. Past, present, and future make no difference to His Omniscience. Narrating on the authority of Hudhayfa Yamani, Tabarsi records that the former said unto the Prophet (S) that he had a sharp tongue and as a consequence was afraid of ending up in Hell for that sake. The Noble Prophet (S) asked him why he was not asking for forgiveness as he [the Prophet (S)] was asking for the same one hundred times a day. According to a Prophetic tradition, uttering: “I ask forgiveness of God” and “There is no god but Allah” are the best devotions since God Almighty says in a Qur’anic Verse: “Therefore know that there is no god but Allah and ask forgiveness for your sin, and also for [the sin of] believing men and believing women.”20 It is to be noted that asking for forgiveness of God may not be solely done verbally but true repentance lies in being regretful from committing sins and intending to not turn to sins and mere praying for forgiveness is of no avail. According to a Prophetic tradition recurrently narrated: “Regret [from committing sins] is asking for forgiveness,” in other words, regret from committing sins forms the basis of asking for forgiveness of God. However, such regret necessitates intending to abstain from committing further sins. It may be said that true asking for forgiveness lies in repentance and intention as to committing no further sins; nonetheless, praying for forgiveness and other requirements attested in traditions and narrations are the conditions of perfect repentance. The repentant ask for forgiveness of the All-Forgiving of sins by heart and tongue. thanks Brother for these preambles. At the first post the Answer is written.
  11. فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ 55-غافر So persevere; the promise of God is true; and seek forgiveness for your sins, and chant the praises of your Lord evening and morning. (55) -Ghafir But we should revert to It's Tafseer
  12. We know that the Prophet (pbuh) is infallible but why are there verses in the Quran indicating that the Prophet committed a sin. In order to clarify the subject of the discussion, it is necessary to mention the following points: 1. Being an intellectual school, Shia accepts rational principles and standards which are also endorsed and approved by Shari’ah. The precedence of these principles over every other belief is a part and parcel of Shia belief and which Shia is also proud of. For instance, when it is proved in theology that God cannot be physical in the sense of being composed of, or containing, matter or energy, then we cannot interpret the verses that indicate physicality of God in a literal way. In fact, we must see what those verses actually mean and that meaning certainly does not imply physicality of God. 2. The verses of the Quran have the capability and capacity to interpret one another. At times, we must not interpret even one verse without taking other verses into consideration. In fact, we may have to take several verses and the context into consideration in order to find the right meaning of a verse. If we interpret one verse without considering the preceding and succeeding verses into account, we will not be able to understand the reality of the Quran. Having said that, we will now turn to the main discussion, i.e. infallibility. Infallibility or inerrancy of the Prophet is one of the beliefs for which different rational arguments have been put forth and lengthy discussions have taken place around it in theology.[1] In addition to rational arguments, there are also some Quranic verses which indicate that the Prophet is infallible and that he does not err: "He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,- Except a messenger whom He has chosen: and then He makes a band of watchers march before him and behind him - That He may know that they have (truly) brought and delivered the Messages of their Lord: and He surrounds (all the mysteries) that are with them, and takes account of every single thing."[2] The verses which refer to this belief are too many and they have been mentioned in different books. As opposed to these rational and textual proofs, there are some verses and narrations which ascribe error to the infallibles ranging from Adam (a.s.)[3] to the Prophet of Islam – peace be upon him and his family. Among the verses which call on the Prophet to seek divine forgiveness is the following verse: “So know that there is no god but Allah, and, ask protection for your fault and for the believing men and the believing women; and Allah knows the place of your returning and the place of your abiding. “[4] Such verses, if compared with the verses regarding infallibility, are less strong because the verses concerning infallibility are explicit and inconspicuous. Generally speaking, these verses and applications of such nature can be summed up in the following meanings: 1. The word “sin” in these verses refers to abandoning a preferred action which is not opposed to infallibility but at the same time it creates a need for repentance and seeking divine forgiveness. Most of these verses refer to abandoning a preferred action which is why the Prophet (pbuh) was commanded to seek divine forgiveness.[5] 2. At times, repentance or istighfar (seeking divine forgiveness) goes out of what is considered to be a normal repentance. It is just an excuse for a talk between the lover and the beloved. For example, the Commander of Faithful, Imam Ali (a.s.) says: «کَیْفَ‏ أَسْکُنُ‏ فِی‏ النَّارِ وَ رَجَائِی عَفْوُک‏»[6] (Or, how may I reside in the fire [of hell] while my hope is Your forgiveness?) In order to understand the truth and the cause of this saying, we can say a lot of things but apart from that we must consider it probable that such statements should be treated as “love talk” between lover and the Beloved. They should not be confined to their apparent and literal meanings. .................................................................................................................................................................................................... [1] Vide Indexes: “Infallibility of Prophets from the Perspective of the Quran”, question 15798; “The Necessity of Infallibility and Ways to Distinguish It in the Imam (a.s.)” question 5548; “Infallibility of Moses and Killing the Coptic”, question 3452; “Infallibility of Prophet (pbuh) and Leaving What is More Preferable”, question 20724. [2] Jinn, 26 – 28; Vide: Tabatabai, Sayyid Muhammad Hussein, Al-Mizan fi Tafsir al-Quran, vol.2, p. 134 – 139, Islamic Publications Office, Qom, fifth edition, 1417 A.H. [3] Ta-Ha, 121: “Then they both ate of it, so their evil inclinations became manifest to them, and they both began to cover themselves with leaves of the garden, and Adam disobeyed his Lord, so his life became evil (to him).” [4] Muhammad, 19. [5] Makarem Shirazi, Naser, Tafsir Nomouneh, vol.21, p. 452, Dar al-Kutub al-Islamiyah, Tehran, first edition, 1374 A.H. [6] Tusi, Muhammad bin Al-Hassan, Mesbah al-Mutahajjid wa Selah al-Muta’bbed, vol.2, p. 847, Fiqh al-Shi’ah Institute, Beirut, first edition, 1411 A.H. http://www.islamquest.net/
  13. In My Exam times , I put one program for myself. I engaged with myself and Allah to don't come for 2 or3 days. After that I came. then Engage after one weeks of Exam, then agian come.
  14. Ayatollah Khamenei Isn't My Marja... But Who lives in Iran Or any other Contry Know him with his good management and Idea in fiqh. We cant tell just Ayatollah Khamenei is good and Other are Not same as Him.
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