Ashvazdanghe

They say it do it until this isn't cause problems for Shia community and make bad public Image for them that gives a tool to hands of Wahabists&ISIS to genocide Shias if you want do it anyway it's better do it in private not public to protect other Shias that doesn't do it & are under attack of Wahabists&ISIS

You can see them on www.tatbir.org

Looking at the face of Ali is worship (prophet Mohammad pbu) https://purifiedhousehold.com/looking-at-the-face-of-ali-as-is-worship/ For us all 12th Imam are sons of Imam Ali (as)& Fatima (a) so it is uses for all 12 Imams.

Yes for Shia Islam it is a part of worship to Allah

The Shirazi Cult that supports Tatbir supports by GB&Israel in Nigeria that Sheikh Zakzaki converts 25 milion Nigerians by free blood donation arrested by Nigeria government &still his condition is vague but guys like Yaser Al Habib, Allahyari & others that spread hatred among muslims &supports Tatbir backups with GB that shifts the Sunni muslims to wahabism

Hi for Shia Muslims giving their service to 12th Imam Mahdi (aj) is a part of worshipping the God (Allah) because he is the choosen one by Allah to be his Leader (Khalifa) on earth and our bridge to Allah that is the sign of Allah on earth.

https://www.aparat.com/v/0G3Om https://www.aparat.com/v/JrXeu https://www.aparat.com/v/LeAhY www.valiasr-aj.com

Two readings were reported from 'Asim: The famous one is Hafs, the other one is Shu'ba. Hafs was 'Asim's step-son and it is believed that he didn't differ from him in his reading of the Quran. 'Asim also retained the reading of his teacher Abu 'Abd al-Rahman al-Sulami and it reported that the latter had read the Quran out to the Commander of the Believers, 'Ali ibn Abi Talib. The case can therefore be made that the reading of Hafs is exactly the same as the reading of 'Ali which he inherited from the Prophet to the very last dot. https://en.wikipedia.org/wiki/Qira'at Examples of readings from Ḥafs and Warsh[edit] رواية ورش عن نافع رواية حفص عن عاصم Ḥafs Warsh يَعْمَلُونَ تَعْمَلُونَ you do they do Al-Baqara 2:85 مَا تَنَزَّلُ مَا نُنَزِّلُ we do not send down... they do not come down... Al-Ḥijr 15:8 قُل قَالَ he said say! Al-Anbiyā' 21:4 كَثِيرًا كَبِيرًا mighty multitudinous Al-Aḥzāb 33:68 بِمَا فَبِمَا then it is what it is what Al-Shura 42:30 نُدْخِلْهُ يُدْخِلْهُ he makes him enter we make him enter Al-Fatḥ 48:17

http://en.wikishia.net/view/Imam_Muhammad_b._al-Hasan_al-Mahdi_(a) https://en.wikipedia.org/wiki/Muhammad_al-Mahdi http://www.cbn.com/spirituallife/onlinediscipleship/understandingislam/12thImam_BaptistPress0608.aspx http://www.the-12th-imam.com/

https://www.aparat.com/v/74IH5https://www.aparat.com/v/YCNK6 http://www.the-12th-imam.com/ The Twelfth Imam, Muhammad ibn al-Hasan (Al-Mahdi-Sahibuz Zaman) (The hidden Imam who is expected to return) https://www.al-islam.org/story-of-the-holy-kaaba-and-its-people-shabbar/twelfth-imam-muhammad-ibn-al-hasan-al-mahdi “The world will not come to an end,” said the Prophet Muhammad, “ until a man from my family (Ahlul Bayt) and of my name shall be master of the world, When you see a green ensign coming from the direction of Khorasan, then join them, for the Imam of God will be with the standards who will be called al-Mahdi.” “The Mahdi will be descended from me, he will be a man with an open countenance and a face with a high nose. He will fill the earth with equity and with justice, just as it has been filled with tyranny and oppression.” (Biharul Anwar, Majlisi) Imam Muhammad Abul Qasim (al Mahdi) (as) , the last in the line of the Twelve Ithna Ashari Imams was born on 15th Shaban 255 Hijri in Samarra, Iraq. His father was the Eleventh Imam Hasan al-Askari (as) and his mother was Nargis Khatoon, granddaughter of the Emperor of Rum. Lesson 18: The Twelfth Imam: Muhammad al-Mahdi (a.s.) https://www.al-islam.org/islam-faith-practice-history-sayyid-muhammad-rizvi/lesson-18-twelfth-imam-muhammad-al-mahdi The twelfth Imam, Muhammad al-Mahdi (may Allah hasten his appearance) was born on the 15th of Sha`ban in the year 255 AH in Samarra. His imamat began at the age of five when his father died in 260 AH. His name (Muhammad) and his agnomen (Abu 'l-Qāsim) are the same as that of the Prophet of Islam. His father was the eleventh Shi‘a Imam, Imam Hasan al-`Askari; and his mother was the great lady Nargis (may the peace of Allah be with them both). For various reasons, the Twelfth Imam, did not appear publicly; and for about seventy years, people were in communication with him through the intermediary of his special agents, in order of succession: `Uthman bin Sa`id, Muhammad bin `Uthman, Husayn bin Ruh, and ‘Ali bin Muhammad as-Samarri. This period of seventy years is known as the minor occultation (al-ghaybatu 's-sughra) and at the end of that period began the major occultation (al-ghaybatu 'l-kubra). During the major occultation till the time of re-appearance, no one has been appointed as his special representative. As for legal issues, the people have the duty of referring to the fuqaha and mujtahids—those excelling in knowledge of the Islamic laws.

The Son of Man https://www.aparat.com/v/74IH5 https://www.aparat.com/v/YCNK6

Son of Man https://www.google.com/search?q=son+of+man%2Braefipoor&oq=son+of+man%2Braefipoor&aqs=chrome..69i57.9239j0j1&sourceid=chrome&ie=UTF-8 https://www.aparat.com/v/bOf9S https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&uact=8&ved=0ahUKEwiHu829-6vXAhVDVxoKHQxyChgQtwIIJDAA&url=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DlbZOnI-u6Os&usg=AOvVaw2zRwZraZLkOZAsrTZ9IjSz https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=2&cad=rja&uact=8&ved=0ahUKEwiHu829-6vXAhVDVxoKHQxyChgQFggnMAE&url=http%3A%2F%2Fwww.youtube.com%2Fplaylist%3Flist%3DPLXU7w5ENk8aXhNMkaFz-DsvHMHlOe2b8Q&usg=AOvVaw1HZAnOaNg1JfqzjuYrLU6P https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=10&cad=rja&uact=8&ved=0ahUKEwiHu829-6vXAhVDVxoKHQxyChgQFghBMAk&url=https%3A%2F%2Ftwitter.com%2Fraefipoor%2Fstatus%2F898792192029868032&usg=AOvVaw3TYSUWaA_ar8GfCubsEN7A https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=11&cad=rja&uact=8&ved=0ahUKEwiHu829-6vXAhVDVxoKHQxyChgQFghHMAo&url=https%3A%2F%2Fplus.google.com%2F%2BAliakbarRaefipoorEnglishVideos%2Fposts%2F2jc7UeopQFK&usg=AOvVaw1wF98Llj4JqXp9G6TeboaR https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=12&cad=rja&uact=8&ved=0ahUKEwiHu829-6vXAhVDVxoKHQxyChgQFghNMAs&url=https%3A%2F%2Fwww.facebook.com%2Fpermalink.php%3Fstory_fbid%3D540836036096473%26id%3D537291549784255&usg=AOvVaw2CYv-NB42NKkbo35AhsN-m https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=13&cad=rja&uact=8&ved=0ahUKEwiHu829-6vXAhVDVxoKHQxyChgQFghSMAw&url=http%3A%2F%2Ftube.sarcheshmeh.us%2Fchannel.php%3Fch%3DUCTGZOmQ-XqkdsK0ChTnpecQ&usg=AOvVaw3d-K6r0O2XZwIpK9N-G85e

Jesus through Shiite Narrations https://www.al-islam.org/jesus-though-shiite-narrations-mahdi-muntazir-qaim AUTHOR(S): Mahdi Muntazir Qa'im PUBLISHER(S): Ansariyan Publications - Qum Categorized collection of hadith (narrations) on Prophet Jesus (a) from the Shia books of Hadith. Topics include: His childhood, characteristics, the disciples, children of Israel, the Gospel, supplications to God among others. TRANSLATOR(S): Dr. Muhammad Legenhausen CATEGORY: Comparative Religion Prophethood & Imamate General Hadith Collections TOPIC TAGS: BIBLE GOSPEL SHIA TRADITIONS HADITH SUPPLICATIONS FEATURED CATEGORY: Islam and Christianity PERSON TAGS: Jesus Christ His Second Coming https://www.al-islam.org/jesus-though-shiite-narrations-mahdi-muntazir-qaim/his-second-coming 1. Shahr ibn Hawshab said, “Al-Hajjaj said to me, ‘There is a verse in the Book of Allah that has wearied me.’ I said, ‘O Commander! Which verse is it?’ He said, ‘His saying, ‘And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Jesus) shall be a witness against them. (4:159)’ By Allah! I command a Jew and a Christian to be beheaded, then I look at them with my own eyes, but I do not see them moving their lips when they die.’ I said, ‘May Allah reform the Commander! It is not as you have interpreted it.’ He said, ‘How is it?’ I said, ‘Verily, Jesus will descend to the world before the Resurrection Day, then the people of the Jewish nation or Christian nation will not remain [on the earth] unless they believe in him before their death and will pray behind al-Mahdi.’ He said, ‘Woe unto you! Where did you bring it from?’ I said, ‘Muhammad ibn ‘Ali ibn al-Husayn ibn ‘Ali ibn Abu Talib (‘a) narrated it to me.’ He said, ‘By Allah! You brought it from a pure spring.’ The Birth of Jesus https://www.al-islam.org/jesus-though-shiite-narrations-mahdi-muntazir-qaim/birth-jesus 1. It is reported that Abu Basir said, “I asked Abu Ja‘far (‘a) about ‘Imran, whether he was a prophet. He said, ‘Yes. He was a prophet and an apostle to his people. And Hannah, the wife of ‘Imran and Hananah, the wife of Zachariah were sisters. Mary was born to ‘Imran from Hannah, and John (‘a) was born to Zachariah from Hananah. Mary gave birth to Jesus (‘a) and Jesus (‘a) was the son of the daughter of John’s aunt. John (‘a)was the son of the aunt of Mary. And the aunt of one’s mother is like one’s aunt.”1 2. It is reported that Ya‘qub ibn Ja‘far ibn Ibrahim said, “I was close to Abu al-Hasan Musa (‘a) when a Christian came to him. We were at ‘Uraid. The Christian said to him, ‘I came to you from a far land and have had a difficult journey. I have been asking my Lord for thirty years to guide me to the best religion and the best servants and the most knowledgeable of them. In a dream someone came to me and described a man for me who was in the upper regions of Damascus. I went until I reached him. Then I spoke with him. He said, “I am the most knowledgeable among the people of my religion, but there is one who is more knowledgeable than I.” I said, “Guide me to the one who is more knowledgeable than you. I do not care how long the journey; a long distance is not too far for me. I have read the Gospels, all of them, the Psalms of David, and I have read four books of the Torah, and I have read the Qur’an outwardly, until I learned all of it.” Then the scholar said to me, “If you want to study about Christianity, I am the most knowledgeable person among the Arabs and non-Arabs. If you want to study about Judaism, Bati ibn Shurahbil al-Samiri is the most knowledgeable of men today. If you want knowledge of Islam, knowledge of the Torah and knowledge of the Gospel and the Psalms, and the book of Hud, and all of what has been sent down to every prophet in your time and the times of others… I will guide you to him, so go to him, even if you have to walk...” Abu Ibrahim [Imam Musa Kadhim (‘a)] said to him, “I will inform you of something that only a few people know who have read the books. Tell me what is the name of the mother of Mary, and the day on which Mary was breathed into, and what hour of the day, and on what day Mary gave birth to Jesus (‘a) and what hour of the day?” The Christian said, “I do not know.” Abu Ibrahim said, “As for the mother of Mary, her name was Mirtha, in Arabic, Wahibah (gift). As for the day on which Mary conceived, it was Friday at noon, and that was the day that the Ruh al-Amin (the trustworthy spirit) came down, and there is no festival better than this for Muslims. Allah, the Blessed and Almighty, magnified it, and Muhammad (S) magnified it and He ordered that it should be a holiday, and it was Friday. As for the day on which Mary was born, it was Tuesday, at four thirty in the afternoon. And do you know what was the river beside which Mary gave birth to Jesus (‘a)?” He said, “No.” He said, “It was the Euphrates, and beside it were date palms and grape vines. There is nothing like the grapes and date palms near the Euphrates…”2 The Conduct of Jesus https://www.al-islam.org/jesus-though-shiite-narrations-mahdi-muntazir-qaim/conduct-jesus 1.Imam ‘Ali (‘a) said, “John the son of Zachariah (‘a) cried and did not laugh, and Jesus the son of Mary (‘a) laughed and cried; and what Jesus did was more excellent than what John did.”1 2. Abu Ja‘far (‘a) said, “Jesus the son of Mary and John the son of Zakariyya, peace be with our prophet, his progeny and them, went out to the desert. They heard the sound of a wild animal. Jesus the son of Mary (‘a) said, ‘O how wonderful! What is this sound?’ John said, ‘This is the sound of a wild animal who is giving birth.’ Jesus the son of Mary (‘a) said, ‘Come down easily, easily, by the permission of Allah, the Exalted.’”

http://www.islamquest.net/fa/archive/question/fa29792 https://translate.google.com/translate?sl=auto&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=http%3A%2F%2Fwww.islamquest.net%2Ffa%2Farchive%2Fquestion%2Ffa29792&edit-text= Is there a reason why women should not read Sura Yusuf? question Is there a reason that women or girls do not read Sura Yusuf? Concise answer The subject of question has been raised in narrative sources, such as these narratives: ( 1) Imam Ali (AS) said: "Do not teach the surah of Yusuf to your women." [1] Imam Ali (AS) said: "Do not teach Surah Yusuf to your women. ..; in that the seditions are the story of love and love. Learn them as Sura Light, full of preaching and preaching. 2. "Qa'ul Abdullah (a) is the la Tanzlvav al-Nassa al-Ghafr and the teaching of the standard and the teachings of the son of Yusuf and Al-Muhun al-Moghzel and Al-Nur"; [2] Imam Sadiq (a) said: Do not teach them the teachings of Surah Yusuf, teach them to scratch or cuddle, and teach them Surah al-Nour; because the verse of veil, the limits of adultery, and the rules of women in it Sura is What is justifiable about such traditions is that the recommendations of these traditions are certainly not universal, that is, it is not at all times and for all women that the recite of Sura Yusuf will be seditious to them! That the narrative says that women do not settle in the upper floors of the houses; hence, in the past, windows of empty houses were curtains and they might see their non-titles, or they would see the non-sanctuary, as well as by writing and reading letters to men Write that men are fascinated by their lines; or in Surah, Joseph, because it is a love and love story, lest they be tempted to read it. As stated, this is subject to conditions and cultures. For example, this story of Sura Youssef can be special for women who speak Arabic and understand the language of the Qur'an, but Persian (other languages i add it from my self) speakers who recite only the text of the Qur'an for reciprocation, and do not understand something about its content, or most of the charming women who Reading that lesson will not be a problem for them. [1] . Kellini, Mohammad ibn Ya'qub, Ghaffari, Ali Akbar, Akhundi, Mohammad 5, p. 516, Darelectro-al-Issamish, Tehran, Fourth Edition, 1407 AD. [2] . Ibn Babawayh, Mohammad bin Ali, I am La Yehzayar al-Faghih, researcher, moderator, Ghaffari, Ali Akbar, p. 1, p. 374, Islamic Printing Office, Qom, Second Edition, 1413 AD.

hi Imam Ali(as) said all of you are shepherd & be resonsible for your community http://balaghah.net/old/nahj-htm/eng/id/article/64.htm The Rulers are the People's Trustees Not Their Lords: In the last chapter, we said that a dangerous and misleading view became current in the thought of some modern European thinkers interlinking in an unnatural fashion the belief in God on the one hand and negation of peoples rights on the other. This correlation played a significant role in inducing a group to incline towards materialism. Duty and responsibility to God was assumed to necessarily negate the duty and responsibility to the people. Divine obligations completely displaced human obligations. The belief and faith in God (Who, according to the Islamic teachings, created the universe on the principles of truth and justice) was considered to conflict with and contradict the belief in innate and natural human rights, instead of being regarded as their basis. Naturally, belief in the right of people's sovereignty was equated with atheism. From Islamic point of view the case is actually the reverse. In the Nahj al-balaghah, which is the subject of our discussion, the main topics are tawhid and 'irfan; throughout the talk is about God, whose Name occurs repeatedly everywhere in its pages. Nevertheless, it not only does not neglect to discuss the rights of the people and their privileges vis-a-vis the ruler, in fact regarding the ruler as the trustee and protector of their rights, but also lays great emphasis on this point. According to the logic of this noble book, the imam and the ruler is the protector and trustee of the rights of the people and responsible to them. If one is asked as to which of them exists for the other, it is the ruler' who exists for the people and not vice versa. Sa'di has a similar idea in his mind when he says: It's not the sheep who are to serve the shepherd, But it is the shepherd who is for their service. The word ra'iyyah (lit. herd), despite that it gradually acquired an abominable meaning in the Persian language, has an original meaning which is essentially good and humanitarian. The word ra'i for the ruler and ra'iyyah for the masses first appears in the speech of the Prophet ('s) and is literally used thereafter by 'Ali ('a). This word is derived from the root ra'a, which carries the sense of 'protection' and 'safeguarding'. The word ra'iyyah is applied to the people for the reason that the ruler is responsible for protecting their lives, property, rights, and liberties. A tradition related from the Holy Prophet ('s) throws full light on the meaning of this word: Truly, everyone of you is a raii responsible for his rai'yyah. The ruler is the ra'i of his people and responsible for them; the woman is the ra'i of her husband's house and responsible for it; the slave is the ra'i of his master's property and responsible for it; indeed all of you are ra'i and responsible [for those under your charge]. [5] In the preceding pages we cited some examples from the Nahj al-balaghah which illustrated 'Ali's outlook regarding the rights of the people. Here we shall give sample quotes from other sources, beginning with the following verse of the Holy Quran: God commands you to deliver trusts back to their owners; and that when you judge between the people, judge with justice ... (4:58) Al-Tabarsi, in his exegesis Majma' al-bayan, commenting upon this verse, remarks: There are several opinions regarding the meaning of this verse; firstly, that it is about trusts in general, including the Divine and the non Divine, the material and the non-material trusts; secondly, that it is addressed to the rulers, and that God, by making the returning of the trusts an obligation, is commanding them to observe the rights of the people. Then he further adds: This is corroborated by the verse immediately following it: O believers, obey God, and obey the Messenger and those in authority among you ... (4:59) According to this verse the people are bound to obey the commands of God, His Messenger and those in authority (wulat al-'amr). While the preceding verse mentions the rights of the people, this one reiterates the complementary rights of those in authority. It has been related from the Imams ('a) that 'one of these two verses is ours (i.e. it establishes our rights in relation to you), and the other is yours (i.e. it outlines your rights in relation to us)' ... Al-Imam al-Baqir ('a) said that the performanee of salat, zakat, sawm, and Hajj are some of the trusts (mentioned in 4:58). One of the trusts (amanat) is that the wulat al-'amr have been commanded to justly distribute the ghana'im, sadaqat, and whatever is a part of the rights of the people, among them. In the exegesis al-Mizan, in the part of the commentary upon this verse which deals with tradition, the author relates a tradition from al-Durr al-manthur from 'Ali ('a) that he said: It is incumbent on the imam to rule according to the decrees revealed by God, and to discharge the trusts that he has been charged with. When he does that, it is incumbent upon the people to pay attention to the Divine command (about obeying the wali al-'amr), to obey him and respond to his call. As noticed earlier, the Holy Quran considers the ruler and the head of the State as a trustee and a guardian; it regards just government as a fulfillment of a trust entrusted to the ruler. The approach of the Imams('a), in particular that of Amir al-Mu'minin 'Ali ('a), corresponds with the view which can be inferred from the Holy Quran. Now that we know the Quran's view of this matter, we may go on to examine the statements of the Nahj al-balaghah on this issue. More than anything else, we must study 'Ali's letters to his governors, especially those which were meant to be official circulars. It is in these letters that we would find glimpses of the teachings of Islam regarding the functions of the ruler and his duties towards the people as well as their rights. Ali ('a), in his letter to the governor of Adharba'ijan, reminds him of his duties towards the people in these words: Beware lest you consider this assignment as a bait [for acquiring personal gain]; rather, it is a trust lying on your neck. You have been charged with caretaking [of the people] by your superior. It is not for you to betray your duties with respect to the people (ra'iyyah). (Kutub 5) In another letter written as a circular to tax collectors, after a few words of advice and admonition, 'Ali ('a) says: Fulfill the demands of justice in your relationship with the people and be patient in matters regarding their needs; because you are treasurers of the people (ra'iyyah), representatives of the community (Ummah), and envoys of your imams. Kutub 51 In the famous epistle to Malik al-'Ashtar, which contains elaborate instructions about various aspects of government, he writes: Awaken your heart to kindness and mercy for the people (ra'iyyah) and love and tenderness for them. Never, never act with them like a predatory beast which seeks to be satiated by devouring them, for the people fall into two categories: they are either your brethren in faith or your kindred in creation ... Do not ever say, 'I have been given authority' or 'My command should be obeyed.' Because it corrupts the heart, consumes one's faith, and invites calamities. In another letter sent as a circular to army commanders, he says: It is an obligation that an official should not behave differently with the people (ra'iyyah) on account of a distinction he receives or material advantage that he may achieve. Instead these favours from Allah should bring him nearer to God's creatures and increase his compassion towards his brethren. Kutub 50 'Ali ('a) shows an amazing sensitivity to justice and compassion towards the people and a great respect for them and their rights, which, as reflected in his letters, is an exemplary and unique attitude towards this issue. There is another letter in the Nahj al-balaghah consisting of instructions to the collectors of zakat, and is entitled: 'To the officials assigned to the job of collecting zakat'. The title indicates that it was not addressed to any particular official but sent either as a general instruction in writing or delivered as a routine oral instruction. Al-Sayyid al-Radi has included it in the section of kutub, or letters, with the clarification that he is placing this letter here to show to what extent 'Ali was meticulous in matters pertaining to justice and rights of the people, being attentive not only to main points but also to minute details. Here are 'Ali's instructions: Set out with the fear of God, Who is One and has no partner. Do not intimidate any Muslim. Do not tresspass upon his land so as to displease him. Do not take from him more than Allah's share in his property. When you approach a tribe, at first come down at their watering place, stay there instead of entering their houses. Approach them with calm dignity and salute them when you stand amongst them, grudge not a proper greeting to them. Then say to them "O servants of God, the Wali and Khalifah of God has sent me to you to collect from you Allah's share in your property. Is there anything of His share in your property? If there is, return it to His Wali. " If someone says 'No', then do not repeat the demand. If someone answers in the affirmative, then go with him without frightening, threatening, or compelling him. Take whatever gold and silver he gives you. If he has cattle or camels, do not approach them save with his permission, because the major part belongs to him. When you arrive (into the cattle enclosure), do not enter upon them in a bossy and rude manner ... Kutub 25, also see 26, 27 and 46

hi i that the problem is more diplomatic & traditionaly .

Hafas-an-Asem is popular among Twelvers and all reading is also approved. http://www.islamweb.net/en/ http://audio.islamweb.net/audio/index.php?page=rewayat&rewaya=1

hi you can ask repentance from Allah & every marja that you follow has instruction fot it.

according to shia hadith about Imam Mahdi (atf) nowadays we must be patient but prepare for Reappearance of Imam Mahdi (aj) this war will happen after appearance of sufyani(la) & according to saying of Imam Ali(as) we must not who starting the battle.

hi Mutah has confirmation from quran & Sunni & shia hadithes so couldnt ban easily but Tatbir is just a tradition that doesnt have strong base & nowadays has made bad Image of shia Islam and if you give your blood in way of Imam hussain (as) I recommend you free donating blood that has more positive benefit & Image for Shia Islam & Imam hussain(as).

https://www.al-islam.org/abd-Allah-ibn-saba-myth-exploded-toyib-olawuyi Abd Allah Ibn Saba Myth Exploded AUTHOR(S): Toyib Olawuyi This text carefully examines and refutes the claims of Ahlul Sunnah about Abd Allah Ibn Saba. CATEGORY: Early Islamic History MISCELLANEOUS INFORMATION: Abd Allah Ibn Saba Myth Exploded, Author: Toyib Olawuyi. PERSON TAGS: Abd Allah Ibn Saba https://www.al-islam.org/abdullah-ibn-saba-and-other-myths-sayyid-murtadha-al-askari bdullah Ibn Saba’ and Other Myths AUTHOR(S): Sayyid Murtadha al-'Askari PUBLISHER(S): World Organization for Islamic Services (WOFIS) In this book, the author begins by describing both the Saba’iyyah legend and its originator (Saif ibn ‘Umar). Further, he throws some light on the narrations and the researchers who relied on such forgery in their historical and ideological research. The opinions of the great scholars of Islam about the inauthenticity and the unreliability of Sayf ibn ‘Umar are also given. TRANSLATOR(S): M.J.Muqaddas CATEGORY: Early Islamic History TOPIC TAGS: FABRICATED TRADITIONS EARLY ISLAMIC HISTORY MISCELLANEOUS INFORMATION: First edition — 1398/1978 Second edition — 1404/1984 FEATURED CATEGORY: Debates & discussions

https://en.wikipedia.org/wiki/Transsexuality_in_Iran http://www.ibtimes.com/iran-transgender-law-islamic-republic-advances-bill-protect-transsexuals-amid-1940978 Iran Transgender Law: Islamic Republic Advances Bill To ‘Protect Transsexuals’ Amid Crackdown On Gay Rights BY LORA MOFTAH @LORAMOFTAH ON 05/27/15 AT 6:59 PM Iran's parliament advanced a bill this week that will strengthen legal protections for transsexual Iranians. A member of parliament is pictured walking past pictures of Iran's Supreme Leader Ayatollah Ali Khamenei and late leader Ayatollah Ruhollah Khomeini (left) in parliament in Tehran, Nov. 1, 2011. Photo: Reuters Iran advanced a bill in parliament this week that would strengthen legal protections for transgender people in the country -- a seemingly contradictory step for a country where homosexuality is not only criminalized but in some cases punishable by death.

See also[edit] Iran portal Transgender portal List of transgender-related topics Heteronormativity LGBT rights in Iran Be Like Others, a documentary film about transgender people in Iran Facing Mirrors, a 2011 film with a transgender character in Iran Notes[edit] ^ Robert Tait, A fatwa for transsexuals, and a similar article on The Guardian. Gives details on Molkara's plea. ^ Frances Harrison, Iran's sex-change operations, BBC. ^ UNHCR, Iran Country Report, 7th European Country of Origin Information Seminar Berlin, 11–12 June 2001 - Final report. Transsexual part is on pp. 104. ^ Safra Project Country Information Report Iran. 2004 report, and consider UNHCR report underestimate the pressure. Mentions gender diversity on pp, 15. References[edit] ^ Jump up to:a b c d Barford, Vanessa (February 25, 2008). "BBC News: Iran's 'diagnosed transsexuals'". British Broadcasting Corporation. Retrieved March 12, 2012. Jump up^ The Ayatollah and the transsexual,That Maryam Khatoon Molkara can live a normal life is due to a compassionate decision by one man: the leader of the Islamic revolution himself. By Angus McDowall in Tehran and Stephen Khan, The Independent Thursday, 25 November 2004 Jump up^ A fatwa for transsexuals,One woman's courage in appealing to the late Ayatollah Khomeini has made Tehran the unlikely sex change capital of the world. By Robert Tait Further reading[edit] Najmabadi, Afsaneh. "What Can We Learn From Transsexuality in Iran?". In: Schreiber, Gerhard. Transsexuality in Theology and Neuroscience: Findings, Controversies, and Perspectives. Berlin and Boston: Walter de Gruyter 2016 (ISBN 978-3-11-044080-5), pp. 175-194. Bluck, Sahar. "Transsexual in Iran: A Fatwa for Freedom?" (Chapter 3). In: Pullen, Christopher. LGBT Transnational Identity and the Media. Palgrave Macmillan. 29 February 2012. ISBN 0230353517, 9780230353510. Iran's 'diagnosed transsexuals' (BBC News, 25 February 2008) External links[edit] http://www.irtg.info http://www.iranian.com/Najmabadi/2005/January/Sex/ http://montages.blogspot.com/2004/08/changing-sex-changing-islam.html http://ai.eecs.umich.edu/people/conway/TSsuccesses/Maryam/Maryam.html Transsexuality in Iran (video report)

Transsexuality in Iran From Wikipedia, the free encyclopedia Part of a series on Transgender topics Transgender pride flag Gender identities Agender, genderless Androgyne Bigender Genderqueer, non-binary Gender bender Hijra Pangender Queer heterosexuality Third gender Trans man Trans woman Transmasculine Transfeminine Trigender Two-Spirit Health care and medicine Gender dysphoria In children Health care Pregnancy Sex reassignment Therapy Surgery To female To male Transsexual Detransition Rights issues Discrimination Inequality Non-binary Transmisogyny Transphobia Rights Movement Non-binary, third gender Organizations Toilets Bathroom bills Unisex Violence Trans bashing Unlawful killings Yogyakarta Principles Society and culture Characters Fictional Film and television LGBT-related films Events Awareness Week Day of Remembrance Day of Visibility March LGBT Flags History People Non-binary Publications Transitioning Sports Youth more Theory and concepts Ambiphilia, androphilia, gynephilia Childhood gender nonconformity Cisgender, cissexual Cross-dressing Gender identity Genderism Gender binary Gender-sexuality questioning Gender variance Postgenderism Transfeminism Transmisogyny By country Argentina Australia Rights Re Kevin Brazil Canada Bill C-16, 2016 Rights China Germany India Rights of Transgender Persons Bill, 2014 Tamil Nadu Iran Ireland New Zealand Singapore South Africa Turkey United Kingdom Rights Gender Recognition Act 2004 United States Cafeteria riot Disenfranchisement History Rights Law Title IX See also Gender Intersex LGBT Sex sex assignment Sex and gender distinction Sexual orientation Portal Transgender.svg Transgender portal v t e Before the Islamic Revolution in 1979, the issue of trans identity in Iran had never been officially addressed by the government. Beginning in the mid-1980s, however, transgender individuals were officially recognized by the government and allowed to undergo sex reassignment surgery. As of 2008, Iran carries out more sex change operations than any other nation in the world except for Thailand. The government provides up to half the cost for those needing financial assistance, and a sex change is recognised on the birth certificate.[1] Contents [hide] 1 History 1.1 Pre-1979 1.2 After the Revolution 1.3 Present day 2 See also 3 Notes 4 References 5 Further reading 6 External links History[edit] Pre-1979[edit] In 1963, Ayatollah Ruhollah Khomeini wrote a book in which he stated that there was no religious restriction on corrective surgery for intersex individuals, though this did not apply to those without physical ambiguity in sex organs. At the time Khomeini was a radical, anti-Shah revolutionary and his fatwas did not carry any weight with the Imperial government, which did not have any specific policies regarding transgender individuals.[1] After the Revolution[edit] The new religious government that came to be established after the 1979 Iranian Revolution classed transgender people and crossdressers with gays and lesbians, who were condemned in shah's era and faced the punishment of lashing or even death under Iran's penal code. One early campaigner for transgender rights was Maryam Hatoon Molkara, who had been assigned male at birth but identified as female. Before the revolution, she had longed to become physically female but could not afford surgery and wanted religious authorization. In 1975, she began to write letters to Khomeini, who was to become the leader of the revolution and was in exile. After the revolution, she was fired, forcedly injected with male hormones, and institutionalized. She was later released with help from her connections and continued to lobby many other leaders. Later she went to see Khomeini, who had returned to Iran. During this visit, she was subjected to beatings from his guards. Khomeini, however, did give her a letter to authorize her sex reassignment operation, which she later did in 1997.[2] Due to this fatwa, issued in 1987, transgender women in Iran have been able to live as women until they can afford surgery, have surgical reassignment, have their birth certificates and all official documents issued to them in their new gender, and get married to men.[3] Present day[edit] Khomeini's original fatwa has since been reconfirmed by the current leader of Iran, Ali Khamenei, and is also supported by many other Iranian clerics.[1] However, there is still a great deal of stigma attached to the idea of transgender and gender reassignment in ordinary Iranian society, and most transgender people, after completing their transition, are advised to maintain discretion about their past.[1] Once a transgender individual has undergone sex reassignment, that person legally becomes the new sex. All legal documents, such as birth certificates and passports, are also changed accordingly.[1] Hojatoleslam Kariminia, a mid-level cleric who is in favor of transgender rights, has stated that he wishes "to suggest that the right of transsexuals to change their gender is a human right" and that he is attempting to "introduce transsexuals to the people through my work and in fact remove the stigma or the insults that is attach to these people."[2] UNHCR's 2001 report says that sex reassignment surgery is performed frequently and openly in Iran, and that homosexual and cross-dressing people, although unrelated to trans identity, would be safe as long as they keep a low profile.[3] However, the Safra Project's 2004 report considers UNHCR's report over-optimistic. The Safra Project's report suggests that UNHCR underestimated legal pressure over transgender and LGBT matters.[citation needed] The Safra Project report further states that currently, it is not possible for presumed transgender individuals to choose not to undergo surgery - if they are approved for sex reassignment, they are expected to undergo treatment immediately. Those who wish to remain "non-operative" (as well as those who cross-dress and/or identify as genderqueer) are considered their gender assigned at birth, and as such they are likely to face harassment as being homosexuals and subject to the same laws barring homosexual acts.[4]

Imam ali (as) and other Imams are Living& speaking Quran For all good things that mentioned in Quran they are role model of it. وَمَن يَعْصِ اللَّـهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ ﴿١٤﴾ An-nisa[4:12] And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom. (14)