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In the Name of God بسم الله

Mysterious secrets

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About Mysterious secrets

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    كشته عشق حسين از همه كس زنده‌تر است

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  1. Besmellah Salaam, InshAllah you are in the best health and eeman! Given that Imam Ali (as) birthday (aka father's day) day is coming up, I would like to take the time to share with you an awesome english poem I came across youtube about Imam Ali (as)! I combined the two poems that brother Nouri Sardar recites and made them into one ( I made a few minor changes here and there), but each stands beautifully on its own nonetheless, mashAllah. Ahsantom! =) Who is Imam Ali (as)? By Nouri Sardar In understanding him, there is still confusion Minds cannot encompass him, can Vision?(2X)Imam Ali is more than just Badr's victorImamAli is more than just Badr's victor He is thirst for those who love to ponderHe is the mirror of his own mirror The opener of doors since KhaibarI knew him, since my eyes first peekI spoke him, since I knew how to speak Tears are embarrassed to flow down his cheekHe IS Eloquence, not just its peakHe IS Eloquence, not just its peak His virtues leave life's lessons breathless63 years knew he was agelessDeath understood that Ali is endlessImmortal, he isn't worth less In understanding him there is still confusionIn understanding him there is still confusion If the laws of normality have taught us anything, is that Ali, even against all norms, will continue to trend (2x) He trends and rises above allembracing the beyondand even when he does, he numerically tends to be number one....the heaviest number of them all The origin, the beginning, it does not need to lend its importance back to number one ..because it IS one even if they were to call him four, their scale, his weight, would bend, He makes all other numbers look insignificant call him 4th, 40th,400th, he is the Firstmuch like he is always the first that tends to grow and trend oh Imam Ali you are the first (2x) and none can count you different Even if they'd put you last, we'll just start counting from the end, Even if they'd put you last, we'll just start counting from the end, So if you want to swerve the system just to count him first, blessings upon Mohammad and the sons of Muhammad SEND Sale ala mohammad wa aale mohammad! https://www.youtube.com/watch?v=cO_k-onnKHk (first part of poem here)https://www.youtube.com/watch?v=N_D5UeAZJ4U @ 2:18 minutes the second part of the poem starting with "if the laws.." If you have any english poems that you'd like to share about Imam Ali (as) please feel free to post below. JazakAllah khairan and keep us in your duaas,
  2. salam, thanks for sharing. my favorite of Saadi: بنی آدم اعضای یک پیکرند که در آفرينش ز یک گوهرند چو عضوى به درد آورد روزگار دگر عضوها را نماند قرار تو کز محنت دیگران بی غمی نشاید که نامت نهند آدمی 'Human beings are members of a whole, In creation of one essence and soul. If one member is afflicted with pain, Other members uneasy will remain. If you have no sympathy for human pain, The name of human you cannot retain.'
  3. salaam JazakAllah khair for sharing. Please 'report' the guy who gave this book 1 star and his ignorant comment. It's utter blasphemy and it's not acceptable!
  4. Besmellah salaam, This is probably one of the best 2 minute video I have seen, mashAllah, very thought provoking and a snap back to reality! It that can be applied to EVERY aspect of our lives inshAllah! English Script: "Fatemiyah vs. Eid, should you wear black? They come and tell me "I don't know if I should wear black or not this Eid, they say it's not good to start your new years wearing black- now I don't know what to do!" O you!If you want to, wear it. If you don't want to, don't wear it! Even if you don't wear it on the day of Martyrdom, don't wear it, no one really cares. But if you think by wearing black for Hazrat Zahra (sa) at the beginning of the new year will ruin your year, you are 100% wrong! The black of Hazrate Zahra is Whiter than white. In fact, your respect to our Lady will make your entire year 'white' (pure), it will make your life 'white'(pure), it will make your life beautiful, your day will be blessed. In Fatimiyah, the blind knots in life are untangled . Why do we even wear black? Because these clothes are a flag, meaning that every time someone asks us "what happened, why are you wearing black?" we should proudly say "this is the black shirt for the martyrdom of Hazrate Zahra (sa)." This means YOU are keeping Fatemiyah alive! With all this Valentine's day propaganda, even the elderly folks are keeping an eye open not to forget this event! Why should Valentine's day be remembered more and more every year and Fatemiyeh forgotten?! The supreme leader of this country (Iran) says "I have received my one year provision from Fatimiyah... not my own provision, but an ENTIRE country's provisions come from Fatimiyah!" O you who says "these Hey'ati kids are always depressed and they only know how to cry." You don't seem to know, there is no one happier than these people, go see for yourself! You are the depressed one, constantly listening to all these music. Go see if a tear drop for the Ahlulbait (as) brings happiness or sadness. I'm not saying to go and simply ask, I'm telling you to go experience, go cry, and see how you feel. This cry is totally different than the crying you do for these movies and songs. Go ask these 'Hey'ati kids' that you make fun of saying they are depressed, go ask them' why are you so happy after you come out of a Mourning gathering? Weren't you just crying!? What happened? ' Crying for the Ahlul Bait (as) does miracles! This year, too, say "my Lady, I am not in Madina to look for your grave..but here, in this New year, I will remember you and respect you, with this black clothes of mine, I will be your Mourning Flag." Dear God, in the honor of Hazrate Zahra, don't just make this year Fatemiyah for us, make our whole lives Fatimiyah." Al-Fatiha ma'asalavaat! Eltemase duaa,
  5. Salaam They are Wahabi. Here's an article that might help. You Can't Understand ISIS If You Don't Know the History of Wahhabism in Saudi Arabia By Alastair Crooke September 02, 2014 "ICH" - "Huffington Post" - - BEIRUT -- The dramatic arrival of Da'ish (ISIS) on the stage of Iraq has shocked many in the West. Many have been perplexed -- and horrified -- by its violence and its evident magnetism for Sunni youth. But more than this, they find Saudi Arabia's ambivalence in the face of this manifestation both troubling and inexplicable, wondering, "Don't the Saudis understand that ISIS threatens them, too?" It appears -- even now -- that Saudi Arabia's ruling elite is divided. Some applaud that ISIS is fighting Iranian Shiite "fire" with Sunni "fire"; that a new Sunni state is taking shape at the very heart of what they regard as a historical Sunni patrimony; and they are drawn by Da'ish's strict Salafist ideology. Other Saudis are more fearful, and recall the history of the revolt against Abd-al Aziz by the Wahhabist Ikhwan (Disclaimer: this Ikhwan has nothing to do with the Muslim Brotherhood Ikhwan -- please note, all further references hereafter are to the Wahhabist Ikhwan, and not to the Muslim Brotherhood Ikhwan), but which nearly imploded Wahhabism and the al-Saud in the late 1920s. Many Saudis are deeply disturbed by the radical doctrines of Da'ish (ISIS) -- and are beginning to question some aspects of Saudi Arabia's direction and discourse. THE SAUDI DUALITY Saudi Arabia's internal discord and tensions over ISIS can only be understood by grasping the inherent (and persisting) duality that lies at the core of the Kingdom's doctrinal makeup and its historical origins. One dominant strand to the Saudi identity pertains directly to Muhammad ibn ʿAbd al-Wahhab (the founder of Wahhabism), and the use to which his radical, exclusionist puritanism was put by Ibn Saud. (The latter was then no more than a minor leader -- amongst many -- of continually sparring and raiding Bedouin tribes in the baking and desperately poor deserts of the Nejd.) The second strand to this perplexing duality, relates precisely to King Abd-al Aziz's subsequent shift towards statehood in the 1920s: his curbing of Ikhwani violence (in order to have diplomatic standing as a nation-state with Britain and America); his institutionalization of the original Wahhabist impulse -- and the subsequent seizing of the opportunely surging petrodollar spigot in the 1970s, to channel the volatile Ikhwani current away from home towards export -- by diffusing a cultural revolution, rather than violent revolution throughout the Muslim world. But this "cultural revolution" was no docile reformism. It was a revolution based on Abd al-Wahhab's Jacobin-like hatred for the putrescence and deviationism that he perceived all about him -- hence his call to purge Islam of all its heresies and idolatries. MUSLIM IMPOSTORS The American author and journalist, Steven Coll, has written how this austere and censorious disciple of the 14th century scholar Ibn Taymiyyah, Abd al-Wahhab, despised "the decorous, arty, tobacco smoking, hashish imbibing, drum pounding Egyptian and Ottoman nobility who travelled across Arabia to pray at Mecca." In Abd al-Wahhab's view, these were not Muslims; they were imposters masquerading as Muslims. Nor, indeed, did he find the behavior of local Bedouin Arabs much better. They aggravated Abd al-Wahhab by their honoring of saints, by their erecting of tombstones, and their "superstition" (e.g. revering graves or places that were deemed particularly imbued with the divine). All this behavior, Abd al-Wahhab denounced as bida -- forbidden by God. Like Taymiyyah before him, Abd al-Wahhab believed that the period of the Prophet Muhammad's stay in Medina was the ideal of Muslim society (the "best of times"), to which all Muslims should aspire to emulate (this, essentially, is Salafism). Taymiyyah had declared war on Shi'ism, Sufism and Greek philosophy. He spoke out, too against visiting the grave of the prophet and the celebration of his birthday, declaring that all such behavior represented mere imitation of the Christian worship of Jesus as God (i.e. idolatry). Abd al-Wahhab assimilated all this earlier teaching, stating that "any doubt or hesitation" on the part of a believer in respect to his or her acknowledging this particular interpretation of Islam should "deprive a man of immunity of his property and his life." One of the main tenets of Abd al-Wahhab's doctrine has become the key idea of takfir. Under the takfiri doctrine, Abd al-Wahhab and his followers could deem fellow Muslims infidels should they engage in activities that in any way could be said to encroach on the sovereignty of the absolute Authority (that is, the King). Abd al-Wahhab denounced all Muslims who honored the dead, saints, or angels. He held that such sentiments detracted from the complete subservience one must feel towards God, and only God. Wahhabi Islam thus bans any prayer to saints and dead loved ones, pilgrimages to tombs and special mosques, religious festivals celebrating saints, the honoring of the Muslim Prophet Muhammad's birthday, and even prohibits the use of gravestones when burying the dead. "Those who would not conform to this view should be killed, their wives and daughters violated, and their possessions confiscated, he wrote. " Abd al-Wahhab demanded conformity -- a conformity that was to be demonstrated in physical and tangible ways. He argued that all Muslims must individually pledge their allegiance to a single Muslim leader (a Caliph, if there were one). Those who would not conform to this view should be killed, their wives and daughters violated, and their possessions confiscated, he wrote. The list of apostates meriting death included the Shiite, Sufis and other Muslim denominations, whom Abd al-Wahhab did not consider to be Muslim at all. There is nothing here that separates Wahhabism from ISIS. The rift would emerge only later: from the subsequent institutionalization of Muhammad ibn ʿAbd al-Wahhab's doctrine of "One Ruler, One Authority, One Mosque" -- these three pillars being taken respectively to refer to the Saudi king, the absolute authority of official Wahhabism, and its control of "the word" (i.e. the mosque). It is this rift -- the ISIS denial of these three pillars on which the whole of Sunni authority presently rests -- makes ISIS, which in all other respects conforms to Wahhabism, a deep threat to Saudi Arabia. BRIEF HISTORY 1741- 1818 Abd al-Wahhab's advocacy of these ultra radical views inevitably led to his expulsion from his own town -- and in 1741, after some wanderings, he found refuge under the protection of Ibn Saud and his tribe. What Ibn Saud perceived in Abd al-Wahhab's novel teaching was the means to overturn Arab tradition and convention. It was a path to seizing power. "Their strategy -- like that of ISIS today -- was to bring the peoples whom they conquered into submission. They aimed to instill fear. " Ibn Saud's clan, seizing on Abd al-Wahhab's doctrine, now could do what they always did, which was raiding neighboring villages and robbing them of their possessions. Only now they were doing it not within the ambit of Arab tradition, but rather under the banner of jihad. Ibn Saud and Abd al-Wahhab also reintroduced the idea of martyrdom in the name of jihad, as it granted those martyred immediate entry into paradise. In the beginning, they conquered a few local communities and imposed their rule over them. (The conquered inhabitants were given a limited choice: conversion to Wahhabism or death.) By 1790, the Alliance controlled most of the Arabian Peninsula and repeatedly raided Medina, Syria and Iraq. Their strategy -- like that of ISIS today -- was to bring the peoples whom they conquered into submission. They aimed to instill fear. In 1801, the Allies attacked the Holy City of Karbala in Iraq. They massacred thousands of Shiites, including women and children. Many Shiite shrines were destroyed, including the shrine of Imam Hussein, the murdered grandson of Prophet Muhammad. A British official, Lieutenant Francis Warden, observing the situation at the time, wrote: "They pillaged the whole of it [Karbala], and plundered the Tomb of Hussein... slaying in the course of the day, with circumstances of peculiar cruelty, above five thousand of the inhabitants ..." Osman Ibn Bishr Najdi, the historian of the first Saudi state, wrote that Ibn Saud committed a massacre in Karbala in 1801. He proudly documented that massacre saying, "we took Karbala and slaughtered and took its people (as slaves), then praise be to Allah, Lord of the Worlds, and we do not apologize for that and say: 'And to the unbelievers: the same treatment.'" In 1803, Abdul Aziz then entered the Holy City of Mecca, which surrendered under the impact of terror and panic (the same fate was to befall Medina, too). Abd al-Wahhab's followers demolished historical monuments and all the tombs and shrines in their midst. By the end, they had destroyed centuries of Islamic architecture near the Grand Mosque. But in November of 1803, a Shiite assassin killed King Abdul Aziz (taking revenge for the massacre at Karbala). His son, Saud bin Abd al Aziz, succeeded him and continued the conquest of Arabia. Ottoman rulers, however, could no longer just sit back and watch as their empire was devoured piece by piece. In 1812, the Ottoman army, composed of Egyptians, pushed the Alliance out from Medina, Jeddah and Mecca. In 1814, Saud bin Abd al Aziz died of fever. His unfortunate son Abdullah bin Saud, however, was taken by the Ottomans to Istanbul, where he was gruesomely executed (a visitor to Istanbul reported seeing him having been humiliated in the streets of Istanbul for three days, then hanged and beheaded, his severed head fired from a canon, and his heart cut out and impaled on his body). In 1815, Wahhabi forces were crushed by the Egyptians (acting on the Ottoman's behalf) in a decisive battle. In 1818, the Ottomans captured and destroyed the Wahhabi capital of Dariyah. The first Saudi state was no more. The few remaining Wahhabis withdrew into the desert to regroup, and there they remained, quiescent for most of the 19th century. HISTORY RETURNS WITH ISIS It is not hard to understand how the founding of the Islamic State by ISIS in contemporary Iraq might resonate amongst those who recall this history. Indeed, the ethos of 18th century Wahhabism did not just wither in Nejd, but it roared back into life when the Ottoman Empire collapsed amongst the chaos of World War I. The Al Saud -- in this 20th century renaissance -- were led by the laconic and politically astute Abd-al Aziz, who, on uniting the fractious Bedouin tribes, launched the Saudi "Ikhwan" in the spirit of Abd-al Wahhab's and Ibn Saud's earlier fighting proselytisers. The Ikhwan was a reincarnation of the early, fierce, semi-independent vanguard movement of committed armed Wahhabist "moralists" who almost had succeeded in seizing Arabia by the early 1800s. In the same manner as earlier, the Ikhwan again succeeded in capturing Mecca, Medina and Jeddah between 1914 and 1926. Abd-al Aziz, however, began to feel his wider interests to be threatened by the revolutionary "Jacobinism" exhibited by the Ikhwan. The Ikhwan revolted -- leading to a civil war that lasted until the 1930s, when the King had them put down: he machine-gunned them. For this king, (Abd-al Aziz), the simple verities of previous decades were eroding. Oil was being discovered in the peninsular. Britain and America were courting Abd-al Aziz, but still were inclined to support Sharif Husain as the only legitimate ruler of Arabia. The Saudis needed to develop a more sophisticated diplomatic posture. So Wahhabism was forcefully changed from a movement of revolutionaryjihad and theological takfiri purification, to a movement of conservative social, political, theological, and religious da'wa (Islamic call) and to justifying the institution that upholds loyalty to the royal Saudi family and the King's absolute power. OIL WEALTH SPREAD WAHHABISM With the advent of the oil bonanza -- as the French scholar, Giles Kepel writes, Saudi goals were to "reach out and spread Wahhabism across the Muslim world ... to "Wahhabise" Islam, thereby reducing the "multitude of voices within the religion" to a "single creed" -- a movement which would transcend national divisions. Billions of dollars were -- and continue to be -- invested in this manifestation of soft power. It was this heady mix of billion dollar soft power projection -- and the Saudi willingness to manage Sunni Islam both to further America's interests, as it concomitantly embedded Wahhabism educationally, socially and culturally throughout the lands of Islam -- that brought into being a western policy dependency on Saudi Arabia, a dependency that has endured since Abd-al Aziz's meeting with Roosevelt on a U.S. warship (returning the president from the Yalta Conference) until today. Westerners looked at the Kingdom and their gaze was taken by the wealth; by the apparent modernization; by the professed leadership of the Islamic world. They chose to presume that the Kingdom was bending to the imperatives of modern life -- and that the management of Sunni Islam would bend the Kingdom, too, to modern life. "On the one hand, ISIS is deeply Wahhabist. On the other hand, it is ultra radical in a different way. It could be seen essentially as a corrective movement to contemporary Wahhabism." But the Saudi Ikhwan approach to Islam did not die in the 1930s. It retreated, but it maintained its hold over parts of the system -- hence the duality that we observe today in the Saudi attitude towards ISIS. On the one hand, ISIS is deeply Wahhabist. On the other hand, it is ultra radical in a different way. It could be seen essentially as a corrective movement to contemporary Wahhabism. ISIS is a "post-Medina" movement: it looks to the actions of the first two Caliphs, rather than the Prophet Muhammad himself, as a source of emulation, and it forcefully denies the Saudis' claim of authority to rule. As the Saudi monarchy blossomed in the oil age into an ever more inflated institution, the appeal of the Ikhwan message gained ground (despite King Faisal's modernization campaign). The "Ikhwan approach" enjoyed -- and still enjoys -- the support of many prominent men and women and sheikhs. In a sense, Osama bin Laden was precisely the representative of a late flowering of this Ikhwani approach. Today, ISIS' undermining of the legitimacy of the King's legitimacy is not seen to be problematic, but rather a return to the true origins of the Saudi-Wahhab project. In the collaborative management of the region by the Saudis and the West in pursuit of the many western projects (countering socialism, Ba'athism, Nasserism, Soviet and Iranian influence), western politicians have highlighted their chosen reading of Saudi Arabia (wealth, modernization and influence), but they chose to ignore the Wahhabist impulse. After all, the more radical Islamist movements were perceived by Western intelligence services as being more effective in toppling the USSR in Afghanistan -- and in combatting out-of-favor Middle Eastern leaders and states. Why should we be surprised then, that from Prince Bandar's Saudi-Western mandate to manage the insurgency in Syria against President Assad should have emerged a neo-Ikhwan type of violent, fear-inducing vanguard movement: ISIS? And why should we be surprised -- knowing a little about Wahhabism -- that "moderate" insurgents in Syria would become rarer than a mythical unicorn? Why should we have imagined that radical Wahhabism would create moderates? Or why could we imagine that a doctrine of "One leader, One authority, One mosque: submit to it, or be killed" could ever ultimately lead to moderation or tolerance? Or, perhaps, we never imagined. Alastair Crooke, Fmr. MI-6 agent; Author, 'Resistance: The Essence of Islamic Revolution' http://www.informationclearinghouse.info/article39555.htm
  6. Salaam, I was just about to post this and saw it here, better late than never. I'm curious, who is the writer of this article?
  7. besmellah salaam “Surely, they think it to be far off, and We see it nigh...”
  8. besmellah salaam Muharram Memories game: It's so random that I thought of this! Islamic memory games that could be made for any event! In the following link I've attached a Muharram template if anyone would like to print and use it for their kids or/and group activities. I left it as a word doc so feel free to tailor it to your desired age group! I have also attached an answer sheet as well. Muharram Memories game Template to print: https://www.dropbox.com/s/ipfx8mszcgp1300/Memories%20of%20Muharram%20game-%20nkk.docx?dl=0 Instructions: Print and cut each square out, and with every question/blank there is an answer that matches it. After cutting the squares individually, flip them over so the words don't show, each contestant will pick two cards at random and try to match the correct answer with the question. If they match, they pick the two cards and keep them as points and take another bonus turn. If they mismatch, however, then they lose their turn and the next person picks his/her cards etc. At the end of the game, the person with the most matches wins! It can be played in a group or as an individual. I tried it out on a few teenagers today, some of them seemed to get pretty competitive and actually learned something new, alhamdolellah!
  9. -Making group origami ! username jonakashima on youtube has loads of cool simple and straight forward ideas -Hot glue gun stencil making---they could make "ya Hossain", "ya zahra" etc. stencils by first printing the desired design and placing it under wax paper. Draw the design with a hot glue gun and let it cool. safely remove the stencil from the wax paper & place on a blank sheet. you can spray paint over it like a stamp and be creative to make cards and paintings etc. Great example of a video here - group work= provide small posters and markers & ask questions like "what does it mean to be 'shia' " -- then ask each group to present. This activity should not exceed 30 minutes.
  10. salaam, If you may please click on "Follow this Topic" button located on the very top right of this thread so that you can find it in "Content I Follow" portion of your name-scroll-down. This way if you think of something haphazardly in the future, you can post a response here inshAllah. jazakAllah khairan!
  11. salaam! dude Admin shodi?! LOLLL niceee mashAllah! can you move my youth topic somewhere that everyone can respond to? I don't think 'sisters forum' was the smartest idea. mamnoon in advance

  12. salaam JazakAllah khairan! MashAllah! Absolutely loveeee this idea about movies!! I did a similar thing in the class that I was teaching with this short video. We broke down the Islamic &ethical perspectives of it: https://www.youtube.com/watch?v=CPdqtktkZn0 Although it seemed rudimentary at first, it's amazing how many doors it opened up in regards to Islamic mannerism and topics ! It's a really neat idea you bring up about critically breaking down a movie to discuss and analyze it, both that it prepares youth intellectually as well as engages them to participate. Yess definitely in need of recommendations, which movies do you suggest? wait Oops I can't edit my main topic anymore? :( Admins?
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