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Hi everyone, I was wondering if theres any proof from Quran or hadiths or any arguement that i could against a sunni brother to prove that (as) is not only for prophets.

"Allah the Exalted ordered Musa [Moses] (a.s.) and Harun [Aaron] (a.s.) to go to Pharaoh. Well, it was a big task for two individuals to go and confront – on their own – a great power that existed at that time: Pharaonic power was a great power in terms of politics and social affairs and even in terms of his influence on the people and his bureaucratic resources. There are many things to be said about the Pharaonic power. Pharaoh was an shocking phenomenon. He was a tyrannical power who did whatever he liked with abundant resources at his disposal." "Allah the Exalted entrusted two individuals with the task of confronting and fighting against that person. Hazrat Musa (P.B.U.H) said, “If we go, they might kill us and thus our task will remain half-finished.” They were not afraid of being killed. They said that their task would remain half-finished. “He said, ‘Fear not for I am with you. I hear and see everything” [The Holy Quran, 20: 46]. God said that He was with them. Notice that this is divine assistance: “For I am with you. I hear and see everything.” When God says, “God is with those who observe piety” – as I said, if we have piety, God is with us – this divine assistance and accompaniment means that one can send two individuals empty-handed so that they fight against a Pharaoh." "Elsewhere in the Holy Quran – of course, this has been repeated in the Holy Quran many times and I am narrating another part of it – when it came to public confrontation and challenge and when Hazrat Musa (P.B.U.H) gathered Bani Israel so that they would get out of the city at dawn, very early in the morning or at midnight, and get rid of Pharaoh, Pharaoh’s spies said to him in the morning – when the sun had risen a little – that Bani Israel have evacuated the city and that all of them have gone. Pharaoh became agitated as he thought that they would go somewhere else and would create a nucleus. He ordered his army to gather. They gathered the army and chased Bani Israel." "I do not know the interval between Bani Israel’s departure and the gathering of the Pharaoh’s army. Perhaps, it took that army one, two days – more or less – to advance. Well, Bani Israel were walking on foot without enough resources. They were a bunch of ordinary people comprised of women, men and children, but the Pharaoh’s army had military equipment, large troops, horses and everything. They would naturally reach them soon and they did so. When Musa’s followers saw them from a distance and when they saw that the Pharaoh’s army was approaching, they became nervous. In the Holy Quran – Sura al-Shuara – God says, “And when the two bodies saw each other” [The Holy Quran, 26: 62]. When the two groups – Prophet Musa’s (P.B.U.H) group, which was ahead, and the Pharaoh’s group which was chasing them – saw each other from afar and when they got so close that they could see one another, “The people of Musa said, ‘We are sure to be overtaken’” [The Holy Quran, 26: 62]. Bani Israel, who were with Musa (P.B.U.H), became terrified. They said, “Oh Musa, they will catch us soon.” The Arabic word “mudrakun” means overtaking, reaching. They said that the Pharaoh’s army would capture and massacre them shortly." "What was Musa’s (P.B.U.H) answer? Prophet Musa (P.B.U.H) said in response, “He said, ‘By no means.’”. He said that such a thing would never happen. Why? It is because “My Lord is with me.” This is divine assistance. He said that God is with him: “My Lord is with me. Soon will He guide me” [The Holy Quran, 26: 63]. Notice that divine assistance has such significance. When they say, “For God is with those who observe piety, and those who do good” the value of this assistance should be appreciated. If we can preserve this divine assistance, you should know that even if some people in the world have a kind of power which is 10 times more than that of America – let alone the power of America itself – the divine power which accompanies us will overcome them." (Ayatollah Sayed Ali Khamenei’s speech in a meeting with mobilization units from all over the country - 23/11/2016) - http://sayyidali.com/viewpoints/with-divine-assistance-you-can-confront-a-pharoah-even-empty-handed.html

Due to the closeness of Arbaeen, I think it is good to share some videos related to this matter, with the point of view pf our time's Imam(af). Here's episode 2, I've shared it's first episode before.

within next hours for the first time in my life, I will be a pilgrim of Ahlulbayts(as) buried in Iraq, first Najaf, the shrine of Imam Ali(as), the Karbala, and this happens on this year that lunar and solar time is the same which means the days are exactly the same days of karbala event, and in the end I will go to Kazemein to visit Imam Kazem(as) and Imam Javad(as). Firstly of all I beg you to forgive me if I did anything wrong to you and I really need your forgiveness. Secondly, despite my own urgent need in prayer and guidance, if anyone wants anything I can be his/her messenger and deliver whatever you wish in the shrines that I visit, with the condition of "If it is beneficial for him.her..." sometimes we ask something that is bad for us, I have to mention you need not to tell me what you want just let me know you have a message and I will tell Imams that you have a message and they will know your message. in the end I have request from you, pray for me in your duas and prayers for seeing the one we are waiting for, I am sure during these days he is there in Karbala specially the shrine of Hazrat Abbas(as). اللهم ارزقنا شفاعت الحسین و شهادت فی سبیله

‏ Assalamu alaykum wa rahmatullah. What signs are left that need to be fulfilled until the return of Imam Al-Mehdi (Aj)? ‏جزاك الله

Following are sayings by a number of international figures of different cultures, affiliations and regions in praise of Al-Hussein, which reveal how these figures were influenced by the dedicated character of Al-Hussein (a.s.) in serving the Message of Islam until he was martyred. Archeologist William Lovetts said: “Al-Hussein Bin Ali represented the most influential martyrdom in the history of humanity, and he elevated his tragedy to the sublime level of outstanding heroism.” Maurice de Capri said: “In the Hussaini elegy, it is said that Al-Hussein sacrificed himself to safeguard the honor of the people and preserve the sanctity of Islam, and he did not succumb to the tyranny and whims of Yazid. Let us take Al-Hussein as our role model so as to get rid of colonialism, preferring honorable death over disgraceful living.” Edward G. Brown, a professor of Arabic and oriental studies at the University of Cambridge said: “…a reminder of that blood-stained field of Karbala, where the grandson of the Apostle of God fell, at length, tortured by thirst, and surrounded by the bodies of his murdered kinsmen, has been at anytime since then, sufficient to evoke, even in the most lukewarm and the heedless, the deepest emotion, the most frantic grief, and an exaltation of spirit before which pain, danger, and death shrink to unconsidered trifles.” The famous English novelist, Charles Dickens, said: “If Al-Hussein (a.s.) had fought to quench his worldly desires…then I do not understand why his sister, wife, and children accompanied him. It stands to reason therefore, that he sacrificed purely for Islam.” A Syrian Christian thinker, Antoine Bara, said: “Had Al-Hussein been one of us, we would have spread his cause throughout the world and called people for Christianity in the name of Al-Hussein.” English historian, Edward Gibbon, said: “In a distant age and climate, the tragic scene of the death of Al-Hussein will awaken the sympathy of the coldest reader.” Egyptian writer, Abdul-Rahman Al-Sharqawi, said: “Al-Hussein martyred for the sake of religion and freedom. Therefore, not only the Shiites, but also all the free people of the world should honor the name of Al-Hussein (a.s.).” Indian leader, Mahatma Gandhi, said: “I have looked into the biography of Imam Al-Hussein, the great martyr of Islam, and I have scrutinized the tragedy of Karbala and reached the conclusion that if India wishes to achieve victory, it has to model after Al-Hussein.” Scottish historian and philosopher, Thomas Carlyle, said: “The best lesson which we get from the tragedy of Karbala is that Al-Hussein and his companions were rigid believers in God. They illustrated that the numerical superiority does not count when it comes to the truth and the falsehood. The victory of Husain, despite his minority, marvels me!” Indian leader, Mahatma Gandhi, said: “I learnt from Hussain how to attain victory while being oppressed.” Adolf Hitler, said: “Stand firmly while fighting just as Al-Hussein Bin Ali, Muhammad’s grandson, and his companions stood firmly in Karbala in Iraq. Although they were a minority in the face of thousands, they attained eternal glory.” English researcher, John Usher, said: “The tragedy of Al-Hussain signifies the most sublime meanings of martyrdom for the sake of social justice.” Thamlas Tandon, former president of the Indian National Conference, said: “These great sacrifices represented by the martyrdom of Imam Al-Hussein have raised the level of human thought. Such memory ought to be forever cherished and always remembered.” The revered Islamic scholar, Muhammad Jawad Moghniyyeh, said: “The blood spilled in Karbala was not a price paid for the freedom of one individual, people or generation; but rather, it was a price paid for the sake of the religion and the entire humanity, a price paid for the sake of the Book of Allah and the Sunnah of His Messenger; thus, it was worthy of the veneration and glorification of the Quran and Islam British Orientalist, Sir Percy Sykes, said: “Verily, the courage and heroism that this small group demonstrated drove whoever heard about it to praise and eulogize it involuntarily. This noble courageous group annexed to itself such a great and immortal reputation that will last forever.” Jordanian lawyer, Ahmad Hussein Yaaqoub, said: “I cried over Al-Hussein (a.s.), and this bleeding wound of mine led to me convert to Shiism.” The Moroccan Sayyed, Idriss Al-Hussein, said: “Imam Al-Hussein (a.s.) has actually led me to Shiism, and I surely hope that he does this again to release me into the wider spaces of the world of Shiism. Dr. Boulos Al-Helo said: “The Hussaini cause is not restricted to the Shiites only; but rather, it is general and comprehensive; thus, we find that the connection of the Hussaini revolution with the principle of fighting oppression brought it too close to man (whatever his religion or creed was, for as long as there is an oppressor and an oppressed, there will be Yazid and Al-Hussein as two essential symbols representing both sides respectively). His Eminence, Sheikh Hassan As-Saffar, said: “Al-Hussein is not limited to a certain sect; but rather, he is an Imam to all Muslims and one of the disciples of the Messenger of Allah, the Prophet of the entire nation. He [Al-Hussein] was martyred for the sake of the religion of Allah and in defense of the rights of Allah’s servants. American Orientalist, Gustav Gronnebam, said: “The tragedy of Karbala is of a universal significance. The sad image of the dead Imam Al-Hussein (a.s.), the noble and courageous man, had had an influence in the Muslims’ conscience that no other Muslim character matched.” American anthropologist, Carlton Coon, said: “The tragedy of the killing of Al-Hussein Bin Ali could form the basis of thousand of tragedies.” German Orientalist, Marbien, said: “Al-Hussein has given the world a lesson in sacrifice by sacrificing his most loved ones and by proving the righteousness of his cause, as well as the oppression and injustice he had to put up with. He made Islam and the Muslims enter into the books of history.” Hungarian Orientalist, Ignaz Goldziher, said: “A bloody conflict broke out between Al-Hussein Bin Ali and the Umayyad usurpers. The battlefield of Karbala has provided Islam with a big number of martyrs who are emotionally mourned until this day.” British writer, Freya Stark, said: “The Shiites throughout the Islamic world revive the memory of Al-Hussein and his killing and mourn him the first ten days of the month of Muharram… There he pitched his camp while his enemies surrounded him and held the water: the details are as living to-day as then, 1257 years ago; nor can anyone with much profit visit these Holy Cities unless he knows something of the story, for its tragedy is built into their very foundation. It is one of the few stories I can never read without weeping.” British researcher, A.S. Stevens, said: “At a place near the city of Karbala, the heretics of Yazid Bin Mu’awiyah and his army besieged Al-Hussein Bin Ali, withheld the water and killed him. It is the most tragic tragedy in Islam. Al-Hussein came to Iraq through the desert accompanied by some of his relatives of Ahl El-Beit (a.s.), in addition to few of his companions and supporters. The enemies of Al-Hussein were massive in number, and they prevented him and his supporters from reaching the water stream. Al-Hussein and his companions were martyred in Karbala. Since then, Karbala became the token of this painful memory, its soil became sacred and people from all over the world visit the city to mourn.” http://english.bayynat.org.lb/Ashoura/Ashoura_PraiseHussein.htm

(salam) This was a good read: As Muslims, we try keep ourselves as informed as possible about religious matters. But where does religious knowledge end and secular knowledge begin – are we supposed to learn only about prayers and supplications, exegesis and narrations, and nothing else? Furthermore, what's the point of always learning? To find the answer, one can simply look towards our Infallibles (peace be upon them): all of them were knowledgeable in a diverse range of topics, and the topics were not categorized as "religious" and "secular" topics. Gaining knowledge has always been a part of Islam, and as Imam Muhammad al-Baqir (peace be upon him) said: "Learn, for learning is protection. Seeking knowledge is worship, studying it is glorification (of Allah), looking for it is Jihad, teaching it (to others) is alms, and giving it to those who are appropriate for it is proximity (to Allah). Knowledge is the signpost of the garden. It is an intimate in lonesomeness, a companion in exile, a friend in estrangement, a guide to ease, a help against affliction, adornment with friends, and a weapon against enemies. By it, Allah promotes some people to make them Imams (leaders) for good. So, (people) follow their example and report their works. All wet and dry things, the whales and vermin of the sea, and the animals and livestock of the land ask (Allah) to bless them." (Al-Tadhkira) Further reminding us of our responsibility to gain knowledge is the title of the blessed grandson of Imam Hasan and Imam Hussain (peace be upon them). The longer version of his title is Al-Baqir al-'Uloomin Nabiyyeen, meaning the one who dissects the knowledge of the Prophets. Besides sharing his pearls of wisdom from the vast treasure he had, the Imam also encouraged us to become dissectors of knowledge as well. The teachings of Islam – beautifully all-encompassing of a religion that it is – remind us that to be religious does not mean simply being knowledgeable about Islamic rituals. What kind of religiosity is it to know the history of Ashura like the back of our hands, yet to be completely ignorant of the present-day situation in Palestine? What kind of religiosity is it to shun any talk of science in the name of it being the enemy of religion? Being religious also means to be knowledgeable about the issues around us such as the economy, politics, or the educational system. Islamic knowledge is not limited; it is everything. As Muslims, it is our duty to gain as much knowledge as we can, and to use that knowledge to better serve our Lord. The ideas of knowledge and serving Allah being linked to each other is not new, since our Infallible leaders have always told us to implement we learn. Indeed, it is only logical to act upon the knowledge once we gain it. After all, it wouldn't make sense to get a medical prescription for an illness, only to end up not filling it! During his Imamate, Imam Baqir had the opportunity to spread his wisdom to the Ummah. Learned figures that were famous for their knowledge used to sit before the Imam and listen intently to his words. Hakam bin 'Utayba, for instance, "with all his reputation and prestige, used to sit at [the Imam's] pulpit like a child sitting in front of his tutor." (Islam: Faith, Practice & History) Be it science, economics, philosophy, or any other topic, the Imam was able to explain everything in detail and provide flawless solutions to problems. In the Imam's openness to a variety of subjects is a lesson for us as well. Sure, we each choose our field of specialization to study – for some it may be medicine, while for others it may be education. Either way, pursuing a specific subject does not mean closing doors upon all other subjects. Keeping informed about a variety of topics will allow us to make better decisions, and to communicate with different crowds. Our behavior needs to be such that we invite others towards our religion – and this is one way that helps to do so. Ultimately, any knowledge we seek should be with the intention of wanting to serve the Almighty, to gain nearness to Him, and to know Him. In that regard, Imam Baqir explained: "No act is accepted except through knowing (Allah). No knowledge (of Allah) is accepted except through an act. Whoever knows (Allah) his knowledge leads him to the act. He who does not know (Allah), his action is invalid." (Tuhaf al-Uqool) If our intention and our knowledge are sincere, then the actions that take us closer to Him will follow. Such narrations as this are from a vast treasure of Hadith by Imam Baqir, who was able to propagate the Truth more easily under the circumstances than his grandfathers were. Everyone was drawn towards the message of the Ahlul Bayt (peace be upon them) through the Imam's immaculate character and infinite well of knowledge. At the same time, the Umayyad caliph couldn't stand the God-given power and great nobility of the Imam, so he committed the heinous sin of killing the Imam in a futile attempt to quell the flow of light. On the 7th of Dhil'Hajj, in the year 114 AH, the Imam returned to his Lord. He was laid to rest next to the graves of his grandfather Imam Hasan and his father Imam Zainul Abideen in Jannat al-Baqi. Yet the light of Imam Baqir lives on in his Shias: whenever we seek knowledge, whenever we act upon that knowledge, and whenever we spread the message of Islam, we spread the pure light of his teachings. by: Nabila Rizvi source: http://islamicinsights.com/religion/religion/the-dissector-of-knowledge.html