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Aslaamu-alaikum to all the readers. I have a question that I was asked by a friend recently but got stuck for an answer. His question started with, in the Shia Fiqh, is The act of Hajj (pilgrimage) obligatory (Wajib) on females? To which I replied that Hajj is wajib on every Muslim, from my common sense. HOWEVER, he further asked me to prove if any females in prophets household (more so referring to Lady Khatijah sa, Lady Fatima sa, Lady Zainab sa) performed hajj and asked for prove. I have tried to research but couldn't find any obvious answers or hadees in regards. Has any one got more information to enlighten me about this? Many thanks, Jazakallah

Below mentioned some narrations show the love, care and respect Umar a.s had for ahlebait a.s. Same Umar a.s whom twelver shia regard as killer of Sayeda Fatima s.a. From Musannaf ibn abi Shaybah: حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ، قَالَ: ثنا الْقَاسِمُ بْنُ مَعْنٍ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، أَنَّ عُمَرَ، أَرَادَ أَنْ يَفْرِضَ لِلنَّاسِ، وَكَانَ رَأْيُهُ خَيْرًا مِنْ رَأْيِهِمْ، فَقَالُوا: ابْدَأْ بِنَفْسِكَ، فَقَالَ: «لَا، فَبَدَأَ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ،» فَفَرَضَ لِلْعَبَّاسِ ثُمَّ عَلِيٍّ حَتَّى وَالَى بَيْنَ خَمْسِ قَبَائِلَ حَتَّى انْتَهَى إِلَى بَنِي عَدِيِّ بْنِ كَعْبٍ [Zayd bin al-Hubab told us (Thiqah Imam), al-Qassim bin Ma`n told us (Thiqah Imam Kufi), from Ja`far (al-Sadiq), from his father, that when `Umar wanted to distribute among the people, and he was the best of them in opinion, they said: “Begin with yourself.” So he said: “No, I begin with those closest to the Prophet (saw).” So he distributed to al-`Abbas then to `Ali the Khums and continued to do so for every tribe until he ended with bani `Adi bin Ka`b. حَدَّثَنَا وَكِيعٌ، قَالَ ثنا سُفْيَانُ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا وَضَعَ عُمَرُ بْنُ الْخَطَّابِ الدَّوَاوِينَ اسْتَشَارَ النَّاسَ، فَقَالَ: «بِمِنْ أَبْدَأُ؟» قَالَ: ابْدَأْ بِنَفْسِكَ؟ قَالَ: «لَا، وَلَكِنِّي أَبْدَأُ بِالْأَقْرَبِ فَالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَبَدَأَ بِهِمْ» [Waki` told us (Thiqah Imam), Suffiyan told us (Thiqah Imam), from Ja`far, from his father, that he said: When `Umar was establishing the Diwans, he consulted the people. He asked: “With whom do I begin?” They said: “Begin with yourself?” He said: “No, but I shall begin with those closest to the Prophet (saw).” So he began with them.] حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَسَدِيُّ، قَالَ: ثنا حِبَّانُ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ، أَنَّ عُمَرَ، أُتِيَ مِنْ جَلُولَاءَ بِسَبْعَةِ آلَافِ أَلْفٍ فَفَرَضَ الْعَطَاءَ فَاسْتَشَارَ فِي ذَلِكَ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: «ابْدَأْ بِنَفْسِكَ، فَأَنْتَ أَحَقُّ بِذَلِكَ» ، قَالَ: لَا، بَلْ أَبْدَأُ بِالْأَقْرَبِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِمَّنْ شَهِدَ بَدْرًا حَتَّى يَنْتَهِيَ ذَلِكَ إِلَيَّ، قَالَ: فَبَدَأَ فَفَرَضَ لِعَلِيٍّ فِي خَمْسَةِ آلَافٍ، ثُمَّ لِبَنِي هَاشِمٍ مِمَّنْ شَهِدَ بَدْرًا، ثُمَّ لِمَوَالِيهِمْ، ثُمَّ لِحُلَفَائِهِمْ ثُمَّ الْأَقْرَبِ فَالْأَقْرَبِ حَتَّى يَنْتَهِي ذَلِكَ إِلَيَّ [Muhammad bin `Abdullah al-Asadi told us, Hibban told us, from Mujalid, from al-Sha`bi, that they brought `Umar seven million from Jalula’, so he ordered their distribution and consulted. `Abdul-Rahman bin `Awf said: “Start with yourself, you have the most right.” He replied: “No, I shall begin with those closest to the Prophet (saw), those who witnessed Badr until I end with myself.” So he ordered that `Ali receive five thousand, then to bani Hashim, those of them that witnessed Badr, then to their servants, then allies, and he kept on going until his own turn.] From al-Amwal lil-Qassim bin Salam: قال : وحدثت عن عبد الوهاب بن عبد المجيد الثقفي ، عن جعفر بن محمد ، عن أبيه ، أن عمر ألحق الحسن والحسين بأبيهما ، وفرض لهما في خمسة آلاف وحدثني نعيم بن حماد ، عن عبد العزيز بن محمد ، عن جعفر بن محمد ، عن أبيه ، أن عمر فعل ذلك بالحسن والحسين [He said: And I was told from `Abd Wahb bin `Abdul-Majeed al-Thaqafi, from Ja`far bin Muhammad, from his father, that `Umar followed `Ali by his sons al-Hasan and al-Husayn giving each of them five thousand. And Nu`aym bin Hammad (Imam Saduq) told me, from `Abdul-`Aziz bin Muhammad al-Darawardi (Hasan al-Hadith) from Ja`far bin Muhammad, from his father, that `Umar indeed did so with al-Hasan and al-Husayn.]

latmya by the Artist - Sayed sharaf - bahrain - manama

When did the Quran have the punctuation marks added too it? As Muslims we all believe that the Quran is infallible and intact however is anyone familiar with the Quranic verses which Mention Ali, Fatima, Hassan and Hussian when you remove the punctuation? I forget the Ayat in which this miracle takes place can someone please help me.

Assalam o Alaikum, KHILAFAT OR IMAMAT Mansoos minallah or by shoora (First century shias VS Today's shias) GHADIR E KHUM IS NOT ABOUT KHILAFAT Incident of Saqifa itself is a big evidence about the fact that Ghadir e Khum is not about khilafat. As all the ansar (Helpers) were gathered there and were thinking about who will be the caliph after Rasoolullah and they were also of the opinion that caliph should be from us (Ansar). Forget about Immigrants, even Helpers were unaware about any text (nass) or that Prophet had announced caliphate for Imam Ali at Ghadir. On the other hand we see that those ansar were both praised by Allah and His Prophet Muhammad (S.A.W). And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. Surah Tauba verse 100. It is narrated on the authority of Anas that the Apostle (may peace and blessings be upon him) said: The love of the Ansar is the sign of faith and hatred against them is the sign of dissemblance. Ref: Sahih Muslim 74 It is narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah observed: The person who believes in Allah and the Last Day never nurses a grudge against the Ansar. Sahih Muslim 77 Therefore, the companions did not understand from the Hadith of Ghadir or any other Hadith, the meaning of specific text or appointment to the Caliphate. Due to this, they chose the Shura way as a mode of choosing a leader. They then gave their oaths of allegiance to Abu Bakr as Khalifah after the Prophet (peace be upon him), which clearly shows that no clear meaning of Khilafah was deduced from the reported texts for Imam Ali or the non-existence of such text at that time. Shura (consultation) was the constitutional system that Imam Amir Muminin Ali bin Abi Talib abided by; and that he had no knowledge of vertical hereditary leadership of the Ahl al-Bayt, is his participation in the Shura process after the death of Caliph Umar bin Khattab, and his arguments before the members of the Shura on his virtues and his role in the service of Islam; so also the fact that he did not point to the issue of the text or his appointment as Khalifah after the Prophet. If the Hadith of Ghadir has any of this import, the Imam would have refered to it, and he would have won the day with what is greater and stronger than mentioning his virtues. BELIEF OF IMAM ALI CONCERNING KHILAFAT Imam Ali believed in the system of consultation and it’s being first and foremost the right of the Immigrants and the Helpers (Muhajirin and Ansar). Due to this he refused to accede to the call of rebels-after the murder of Caliph Uthman, who invited him to assume power, and he said to them “This is not of your powers, this is for the Muhajirin and Ansar, anyone they chose as a leader will be a leader”. When the Immigrants and the Helpers came to him and said, “Stretch your hand, we would give you our oath of allegiance”, he withdrew from them. They repeated as the first, and he also withdrew again, and they repeated that for the third time then he said “Leave me and look for another person and know that, if I responded to you, I will do with you what I know…. and if you leave me alone, I am just like one of you, I would be the most obedient and loyal to anyone you choose to conduct your affairs for me to be a vizier is better for you than to be a leader” He walked to Talhah and Zubair and put it across to them and said:” If anyone of you wishes , I will give him my oath of allegiance” They both said “ No … the people accept you more (than any other man). At the end he said to them “If you insist, my oath of allegiance “bayah” must not be secret, and it will not be taken till after the acceptance of the (general) Muslim populace, so I will go out to the Masjid (mosque) anyone who wishes to give his oath of allegiance to me let him do it”. Ref: Tabari, vol. 3 p. 450 Therefore, if the theory of a “text” and appointment is established and well- known to the Muslims, it would not be permissible for Imam (Ali) to reject the revolters, and then wait for the word of the Immigrants and Helpers (Muhajirin & Ansar), as it will also not be permissible for him to say “ to be a vizier is better for you than to be a leader”. It will also not be right for him to put the leadership (Khilafah) before Talhah and Al-Zubair, and he will not need to wait for the oath of allegiance from the general Muslims. The belief of Imam Ali in Shura (Consultation) as a constitution for the Muslims, became very clear in the process of the Caliphate of Imam Hassan when the Muslims came to him after the strike of Abdul Rahman bin Muljim on him, and requested him to appoint his son Hassan after him (as the leader), for he said “No, we did go to the Prophet of Allah and said,” Appoint (for us a leader), and he said” No, I fear that you will be divided on his affairs, as Harun, but if Allah finds any good in your hearts, he will choose for you’ They requested him to point to someone, but he did not . They then said to him,” If we lost you, we will not lose giving our oath of allegiance to Hassan. He said, “I do not command, nor prevent you, you can discern better”. Ref: Murtada: Al-Shafi, vol. 3 p. 295, Tathbit Dala'il al-Nubuwwah, vol.1 p. 212 Imam Ali the leader of the faithful has given his will to Imam Hassan and his other children, but he never mention the issue of leadership and the Caliphate, His will was spiritual, ethical and personal. Ref: Mufid: Al-Irshad, p. 187 That will is as follows: “This is what Ali bin Abi Talib has willed. He willed (enjoined) that he bears witness that there is no god (deity) except Allah Alone, He has no partner with Him, and bears witness that Muhammad is His servant and Messenger, He sent him with guidance and the religion of truth, that He makes it prevail over all religion, even though the pagans (polytheists) may detest (it). That “… Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Lord of the worlds … with this am I commanded, and I am of the Muslims”. Then I enjoin you O Hassan and my entire children and family and to whomever my book reaches, that you should fear Allah, your Lord. “ So die not except as Muslims “And hold fast, all together by the Rope of which Allah (stretches out for you) and be not divided among yourselves.” I heard the Prophet of Allah (peace be upon him) saying “ keeping Straight (making peace in) the relations between you is better that too much fasting and prayer (in which the relations are severed), the guilt that wipes away religion is the severing of relations. There is no power except with Allah. Maintain your next of kin and make good your relations with them, so that accountability will be light on you. (Fear) Allah in the affairs of the orphans, you should not leave them without food (even for alternate days) they should not be neglected in your presence. (Fear) Allah, in the affairs of your neighbors, they are the will of the Messenger of Allah, for he kept on enjoining us (to do good to them) to the extent that we thought he would apportion to them a share of the inheritance. (Fear) Allah in the commandments of the Quran, so that no other people will act upon it before you. (Fear) Allah in the affairs of the House of your Lord, it should not be disserted as long as you live, for if it became disserted you will not be aware of each other. (Fear) Allah in the affairs of Ramadan, for fasting it is a shield for you from the fire. (Fear) Allah as regards Jihad for the sake of Allah with your hands, wealth and tongues. (Fear) Allah in the payment of Zakat for it extinguishes the anger of the Lord. (Fear) Allah in the covenant of your Prophet, he should not be wronged in your midst. (Fear) Allah in what your right hands possess (servants and maids). Beware not to fear any blame in implementing Allah’s commandments. It is enough for you (to remember) “ Speak good to people” as Allah has commanded you. Do not abandon ‘enjoining good and forbidding evil (Al-Amr bi al-Maruf Wa al-Nahy an al-Munkar)’, lest the worst of you be made rulers over you, and the best of you will pray, and their prayers will not be accepted. I advise you my children with maintaining your relations and generosity. I exhort you against cutting your relations, competing in amassing wealth and division. “Help you one another in virtue and piety; but do not help one another in sin and transgression. And fear Allah-Verily, Allah is severe in punishment.” May Allah protect you, members of the Household (of the Prophet (peace be upon him), May he preserve the (message) of your Prophet in you. I bid you farewell. My greetings of peace, mercy and blessings of Allah be upon you”. Ref: (1) al-Kafi, volume 7, page 49, graded “SAHIH” by al-Majlisi in Mir’at al-`Uqoul 23/83 (2) Hafidh Abu Bakr bin Abi al-Dunya: Maqtal al-Imam Amir al-Muminin, pp. 41-42 (ed. Mustapha Murtada al-Qazwini, published- Markaz Al- Dirasat wa al- Buhuth al-Ilmiyya, Beirut.) IMAM HASSAN AND KHILAFAT If the Caliphate has been by means of a text (nass) from Allah, and appointment from the Prophet (peace be upon him), as the theory of Imamate is saying, it will not be permissible for Imam Hassan to stop down from power, in favor of anyone, under any circumstances. It will not be permissible for him after that to pay allegiance to Mu’awiyah, and to order his companions and followers to pay allegiance to him. But Imam Hassan did not do any of these things; he behaved in a way that reveals his sticking to the right of the Muslims in choosing their Khalifah through the principle of Shura. Ref: Majlisi: Bihar al-Anwar, vol. 44 p. 65 chapter on How to reconcile the History of Imam Hassan Mujtabah and the Great Trial (Fitnah), vol. 2, p. 183. IMAM HUSSAIN AND KHILAFAT Imam Hussain remained loyal to his oath of allegiance to Mu’awiyah till the last day of the latter, and he refused an offer from the Shiites of Kufah to revolt against Mu’awiyah after the death of Imam Hassan. He mentioned that there was a covenant between him and Mu’awiyah, which would not be breached. He did not call the people to himself till after the death of Mu’awiyah, who breached the agreement of reconciliation, and handed over power to his son, Yazid as the Khalifah after him, Imam Hussain refused to give his oath of allegiance to him, and insisted on going to Iraq, which led to his martyrdom at Karbala in the year 61 A.H. Ref: Mufid: Al-Irshad. P. 199 The concept of Imam according to Imam Hussain is not other than, (the leader who judges by the Book (Quran), who establishes justice, who practices the religion of truth, and who puts all his services for the sake of Allah). He was not presenting any new theory on the Infallible Imam appointed from Allah; He was not also demanding the Caliphate as a personal right for him, because of being the son of Imam Ali, or being appointed by Allah. Because of these, he did not think of transferring the Imamate to any of his children, he did not give a will to his only son who remained alive Ali Zayn al- Abidin”. He only enjoined his sister Zaynab or his daughter, Fatimahh, and his will was a ordinary one, related to his personal affairs, and did not at all talk on the topic of Imamate and Caliphate. Ref: Saduq Ali bin Babawaih: Al-Imamah wa al-Tabsirah Min al-Hayrah, p. 198 Al-Saffar: Basair al-Darajat, p. 148 and 198 IMAM ALI ZAINUL ABIDIEEN AND KHILAFAT He refused to lead the Shiites, who were demanding revenge on the murder of his father Imam Hussain, who were getting ready for a revolt, nor did he claim the Imamate, or fight for it, as Sheikh Saduq has said, “he withdrew from the people and did not meet anyone, and on one meets him, except his closest companions. He devoted himself to the worship of Allah; only little knowledge has come from him. Ref: Saduq: Ikmal al-Din, p. 91 The Imams from Ahl al-Bayt (Household of the Prophet) believed in the right of the Muslim Ummah to choose their leaders. Just as they also believed in the necessity of exercising consultation (Shura), and in condemnation of coming to power by force. It is likely that we find in the Hadith that is reported by Saduq in (Uyun Akhar al-Rida) from Imam Rida from his father Kadhim, from his father, Ja'far Sadiq, from his father Muhammad Baqir from his grandfather, the Messenger of Allah, where he says, “ Anyone who comes to you, with the intention of dividing the community, and snatching from the Ummah its right, and wants to become leader without consultation, kill him, Allah Almighty has permitted that’. Ref: Masudi: Muruj al-Dhahab, vol. 2 p. 62 The best expression of the faith of the Imams of Ahl al-Bait in consultation (Shura) and their abiding by it. If they were calling people to follow and obey them, they were only doing that, because of their belief in being superior and more deserving of leadership (Khilafah) than the “Caliphs” who were not judging by the Quran, and were not establishing justice or truly practicing the religion. FIRST CENTURY SHIA AND KHILAFAT They believed: “Ali was the most deserving of men after the Messenger of Allah (peace be upon him), due to his virtues’ and his pioneering (roles in Islam) and his knowledge. He was the best of all men after the prophet (peace be upon him) the bravest, the most generous, the most ascetic of them. But they legalized despite that, the leadership of Abu Bakr and Umar and considered them, as qualified for that honorable position. They mentioned that Ali submitted the affairs to them, accepted that and voluntarily gave his oath of allegiance to them, without being coerced into that, he left his right to them, so we also accept what the Muslims have accepted of him, and whom he gave his allegiance to. Anything other than this is not permissible for us, and nothing will suffice anyone of us other than this. So the leadership of Abu Bakr has becomes right and acceptance because of Ali’s acceptance of it.” Ref: Nukhbati: Firaq al-Shiah p. 21 Ashari: Al-Maqalat wa al-Firaq. P. 18 Another sect of the Shiites meanwhile said “Ali is the best of men, due to his close relationship to the Messenger of Allah, and his pioneering roles and his knowledge. But it was legal for people to choose other than him as their leader, if the leader that will be chosen is qualified, whether he likes it or dislikes it. The leadership of a leader appointed on them, with their acceptance, is right, guidance and obedience of Allah Almighty. His obedience is a compulsory duty (imposed) by Allah.’ Another faction of them said;” The Imamate (leadership) of Ali was established at the time he called people (to accept him as Imam) and when he revealed his affair.” Ref: Nukhbati: Firaq al-Shiah p. 54 It has been said to Hassan bin Hassan bin Ali, who was the eldest of the Talibites in his time, and was the one to whom his father gave his will, and the custodian of the trust of his grandfather, “Didn’t the Messenger of Allah say, “Any one to whom I am master Ali is to him also a master”? He replied, “Yes, but by Allah, the Messenger of Allah did not mean Imamate and power, if he willed that he would have been explicit on it…” Ref: Ibn Asakir: Al-Tahdihib, vol. 4 p. 162 His son, Abdullah, used to say “We do not have in this affair, what others do not have, and the none of the household of the Prophet is Imam whose obedience is made compulsory by Allah’. He used to dispute the statement that the Imamate of Amir al- Muminin (Ali) was from Allah. Ref: Al- Saffar: Basair al-Darajat, p. 153 and 156. This means that the theory of a text (appointing the Imam) and the hereditary leadership among the members of the Prophets household only has no existence in the first generation Shiites. Thus, their view of the two great companions, Abu Bakr and Umar, was positive, as they did not consider them as usurpers of the caliphate, left by the Messenger of Allah (peace be upon him) as a matter to be resolved by consultation (Shura) among the Muslims. And that he did not appoint anyone specifically by means of a text or injunction. __________________________________________________________________________________ Allah SAYS IN THE QURAN… Say: “Have you any knowledge (Proof) that you can produce before us? Verily, you follow nothing but guess, and you do nothing but lie”. Surah Al-An’am: 148 “But they have no knowledge thereof. They follow but a guess, and verily, guess is no substitute for the Truth” Surah Al-Najm: 28. __________________________________________________________________________________ إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْىِ هَدْىُ مُحَمَّدٍ وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ وَكُلَّ ضَلاَلَةٍ فِي النَّارِ

I just wanted to see fellow shia's view on prophet Ibrahim (a.s) and how he corresponds on the greatest creation list. I personally think he is the second best creation and that if it wasn't for him, Allah would not have made among his offspring the 12 imams were it not for his dua.

Although old but this is a great speech given by Sayyed Hassan on the qualities of Imam Khamenei

Salam , im pretty sure this is in the right section. Anyway I just wanted to ask what some of the more knowledgeable people think of using paintings and pictures of imam Hassan (AS) imam Hussain (AS) imam Ali (AS) im sure you get the point. Is this permissible in Islam and under what basis - any hadiths? opinions from scholars?. Sorry if this is offensive however im not attacking at all but instead just wish to expand my knowledge. Thank you.

I was listening to one of the lectures of Ammar Nakshawani, I already knew that the Messenger of Allah had mentioned the 12 imams in hadiths of al Kaafi and so on, but he said the biggest proof is that we still have the notes of one of the students of Ja'far al Sadiq (as) , named Abu Sa'eed al Asfari which is with us until today, which was written in the time of our 6th Imam which mentions the names of these Imams from Imam Ali (as) to Imam al Mahdi (as). Could someone give me the details and where I can find the narration? Also, he mentions that the Zaydis in the time of Imam al Hadi (as) would say Imam al Hadi (as) is the 10th Imam of the rafidha (believe it or not that name has been around since then)- I think it was Al Qasim ibn Ibrahim that was the Zaydi Imam who would say that. This shows that these men were considered the Imams, it wasn't an innovation later on. Could someone tell me where I can find information about this? And he also speaks about a companion of Imam al Hadi (as) who was writing a book about Imam al Mehdi (as) before our Imam was born which would be another magnificent proof. Could someone also refer me to where Muahmmad Baqir al Sadr (ra) wrote about his logical explanation of the Imams. These seem like some fundamental points I do not know about and they would be essential to show someone outside the school of Ahlul Bayt to give them proof. These points are covered from 41 minutes 30 seconds onwards. The whole video is brilliant in showing our Imams were reffered to in Sahih Bukhari, Muslim and many others but 41:30 onwards is what I would like to look at in detail. Enlighten Me ws

Salaam Alaykum I have have quite a while been thinking of Imam Mahdi (a.s) appearance,first how will we recognise the real Imam,what about Dajjal,who is he? is he leaving, is he in ghabah?

Salam un alaikum brothers and sisters. i bring to you a really nice radud, yet along poems that is worth listening to. This radud had many latmiyat, maqtal, anasheed in production. yet he would always be a khadem of ahlul bayt(as) i recommend you to listen to his productions. الرادود هادي الكربلائي - كربـــــــــــــــلا https://www.youtube.com/watch?v=qR3W20fxhE0 الرادود هادي الكربلائي - يتامة مسلم https://www.youtube.com/watch?v=gSDIE71Q1W0 الرادود هادي الكربلائي -- وياك وياك https://www.youtube.com/watch?v=IAEErck6BcA هادي الكربلائي - امير وبيدي رايه https://www.youtube.com/watch?v=-6MoCmk9RSo this is yet some of his beautiful productions. More is being complete in the names of the respected ahlul bayt(as) please comment, rate, and share his works. inshallah 5air.

Salam everyone, U will not regret V V ㋡ سيب الشيعة يروحوا النار

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http://www.almanar.com.lb/english/adetails.php?eid=102629&cid=23&fromval=1&frid=23&seccatid=14&s1=1 Sayyed Nasrallah: Resistance Can’t be Isolated, Enemy Eye on Galilee in any War Sara Taha Moughnieh Hezbollah Secretary General Sayyed Hasan Nasrallah delivered a speech during the annual Iftar dinner of the "Islamic Resistance Support Organization" on Friday, in which he reiterated the importance of national dialogue in order to agree on a defense strategy, and the importance of preserving the Lebanese Army.Sayyed Nasrallah referred to the Islamic Resistance's major role during the past years, especially the after the July 1993 aggression, April 1996 aggression, and the years after, in achieving agreements that protected citizens and imposed a balance with the enemy.His eminence stressed that these achievements by the Islamic Resistance were the result of its right vision, it's clear goals, duty, and path, as well as its faith, determination, and will."Let me assure that this resistance is based on reason, and the achieved victories affirm the effectiveness of the resistance," he said, indicating that "No one can give Lebanon guarantees for protecting it from Israeli threats. What protects this country is self-dependence and ensuring means of power which deter the enemy."Sayyed Nasrallah further stressed that the resistance got its strength from the people who did not look at it as a party or organization, but as a public determination which they sacrificed their children and loved ones for.Anyone who tries to eliminate the resistance will failSayyed Nasrallah wondered if someone believed that Lebanon was no longer exposed to Israel threats, stressing that if someone believed so, this would be a "misfortune", as Israel's greediness has no end.His eminence reassured that whoever tried to break or isolate the resistance has failed in achieving that, because this resistance is not an organization or a party, but a public determination which is ready for sacrifices."The noble people in this country have invested in the resistance with their most precious and loved ones, with their children and blood, hence, this resistance is not a faction that you can siege or isolate," he added.Enemy's eye on Galilee before BeirutHezbollah Secretary General stated that the resistance is capable of overcoming all the difficulties, as the enemy is reviewing all its plans and calculations after what happened in the last couple of months.He indicated that "in any coming war, the enemy's eye will be on Galilee before Beirut… and from now on, no one can assault Lebanon without paying a price."Sayyed Nasrallah considered that what the resistance has been exposed to was the result of its victories against the Zionist entity."The resistance, which triumphed in 1982, 2000, and 2006, was able to destroy the "New Middle East" project. Hence, it was natural to be targeted. In addition to the military confrontation with the enemy, we were being targeted on the military, security, cultural, and social levels," he added, pointing out that "when the resistance does not get targeted, this means it is ineffective and the enemy does not fear it."Always ready for dialogue… There is serious need for defense strategySayyed Nasrallah reiterated that Hezbollah was ready for dialogue under any form, to come out with a national defense strategy."We proposed a number of national defense strategies, but no one discussed them on the dialogue table. This is because they don’t discuss the national defense strategy seriously, all they want is "Hey guys, give us your weapons and may God give you wellness"," his eminence said, indicating that "their denial even got them to claim that Hezbollah did not propose any defense strategy".A call for staying cautious and preserving the ArmyInternally, his eminence stressed the importance of staying cautious, especially amid the latest political and security developments, and the intense division.Sayyed Nasrallah assured that "if the Army was destroyed or divided, there would no longer be peace and stability in the country, and if the Army was fractured, there would no longer be a state or a country. Therefore, our call today is to neutralize this institution, which we also call for strengthening and bracing.""Let us preserve the Army and not break it up. When a mistake falls, let us correct it, but most importantly, we should preserve this institution , and this is one of the most important national duties at this stage," he added, remembering that "In 1993, the Army attacked citizens on the streets, killing and injuring numbers, yet, neither people nor Hezbollah pointed weapons at the Army."Addressing media outlets, Sayyed Nasrallah said: "Let's put a limit to the "urgent stories" by media on explosives found in this place and that place, because most of them are false, and they are only part of a psychological war".Exclusion theories have failedHezbollah Secretary General assured that all the exclusion and isolation theories did not reach anywhere."We must negotiate and find ways out, No matter how much the enmity was, we must meet with each other," he stressed, concluding: "In this Holy Month, and despite all the political disputes and accusations, I say that our hand is extended and we are ready for dialogue…""This doesn’t mean that if we hold dialogue things would be easy, but at least we would be in a better situation," he indicated.Source: Al-Manar Website