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Found 3 results

  1. Quotes of Imam Mahdi (atfs) Salam dear brothers and sisters, here are some quotes of Imam Mahdi a.s that i share :) enjoy..!! :yaali: “I am the Mahdi. I am the Qaem of the time” (Bihar V.52 p.2) “I am the one who will fill it (the earth with justice as it would be full of tyranny”. (Bihar, V.52, P.2) . “I am the reminder of Allah in His earth”. (Bihar, V.52, p 24) “I am the avenger from His enemies”. (Bihar, v.52, p.24) “I am the seal of successors”. (Bihar, V.52, p.30) “And through me shall Allah, the Mighty and Glorious, drive away the calamities from my progeny and my Shia’s”. (Bihar, V,52, P.30) “Surely, I am indeed the (cause of) security for the inhabitant of the earth”. (Bihar, V 53 p181) . “When Allah permits us to speak, truth will prevail and falsehood will vanish”. (Bihar, V.53, p 196) . “And as for those who fix the time (of re-appearance) they are Iiars”. (Bihar, V,53 p.181) . “Invoke more for the hastening of the re-appearance, for surely this is your safety”. (Bihar) . “There were none of my fore fathers except that the allegiance of the oppressive rulers of their times was in their necks”. (i.e. the previous Imams were forced to pay allegiance). “As for deriving benefit from me in my occultation is like deriving benefit from the sun when it hides behind the clouds”. (Bihar, V.53, p 181) . “And surely on my re-appearance, whenever I reappear, there will be no allegiance in my neck of any of the oppressive tyrants”. (Bihar. V,53, p 181) “If any incident occurs (now) then refer for it to the narrators of our traditions. For surely, they are my proof on you and I am the proof of Allah upon them”. (Bihar, V. 53, p 181) . “For surely our knowledge encompasses information about you and none of your news is concealed from us”. (Bihar, V. 53, p 175) “Surely, we do not neglect your conditions nor are we forgetful of your remembrance”. (Bihar, V. 53, p 175) . “Then each one of you should do those deeds which bring you closer to our love”. (Bihar, V. 53, p 176) . “And you must refrain from (all such acts) which make you nearer to our displeasure and our anger”. (Bihar 53/176) . “Then nothing keeps us away from them except that they attach to us what we dislike”. (Bihar. 53/177) . “As for your wealth, we shall not accept it except that it should be purified (halaal). Then whoever wants, he can associate (with us) and whoever wants, he can sever”. (Bihar, V 53 p 180) . “Whoever eats from our wealth (i.e. Khums) even an iota then he is taking fire in his abdomen and soon shall he be castled in it”. (Bihar V.53, p 183) . “Allah’s, the Mighty and the Glorious, Destinies are not overpowered, and His intentions are not rejected, and His Grace is not left behind”. (Bihar 53/191) . “Seeking knowledge through any other means than us Ahle’Bait, tantamount to denial (in our mastership)”. (Kitab Deen-o-Fitrat: Vol – 1) “. “Surely Allah the Almighty, did not create the creatures in vain and did not provide them freedom without reason”. (Bihar V 53/194) . “(Allah) sent Mohammad (s.a.w.s) as a mercy unto the worlds and completed his bounties. Through him”. (Bihar ,53/194) . “And He sealed through him (Mohammad S.A) His prophets and sent him to the whole of mankind”. (Bihar 53/194) . “Surely, the earth can never be void of a divine proof, whether, he is seen or hidden”. (Bihar 53/91) . “Allah, Mighty and Glorious be He, has denied the truth any thing except perfection and falsehood except destruction”. (Bihar, 53/193) . “Certainly there is no (physical) relationship between Allah, Mighty and Glorious be He and any body else”. (Bihar 53/180) “Nothing is better than namaz to make shaitan bite the dust, then perform namaz and make Shaitan bite the dust”. (Bihar 53/182) . “The thanks giving prostration is amongst the most necessary and obligatory Sunnah”. (Bihar 53 – 161) . “I seek refuge in Allah from blindness after vision”. (Bihar 53/191) . “And from staying off after guidance”. (53/191). “And from the destructive acts and demolishing instigations”. (Bihar 53/191) “If you seek guidance you will be guided and if you search, you will find (the path)”. (Kamaluddin Vol 2. P 502) . “Then do not ask questions which do not hold any meaning for you”. (Bihar,V53 p181) . “And do not put yourself into (unnecessary) trouble in gaining knowledge in which you have sufficed yourself”. (Bihar 53/181) . “Surely the truth is with us and in us and non can say like this except us. And if any one says then he is a liar a deceiver. None claims thus other than us except a strayed and lost one. “Our hearts are the vessels of Allah’s intentions”. Then whenever He is pleased, We are pleased”. (Bihar V. 52/ p 51) . “If our Shias (May Allah give them opportunity of obedience) would be firm on their promises wholeheartedly, our meeting would not be delayed”. “Then everyone of you shall act in a manner which makes him nearer to our love and refrain from those acts which makes him proximate to our dislike and our anger. For surely, our affair (re-appearance) will be sudden and unexpected when neither repentance shall benefit him nor shall remorse from sins save him from our chastisement”. “Nothing shall keep us away from the (Shias) except their news to us of those things which we dislike and do not expect from them. And Allah is the Helper
  2. The earliest Imamite scholar to give an account of the Twelfth Imam's mother is al-Mas'udi. He reports that she was a slave-girl called Narjis [ithbat, 248. For the later authors who named her as Narjis see al-Irshad, 390; T. al-Ghayba, 153, 158; ‘Uyun, 32-3.]. Al-Shahid (d. 786/1384) states that her name was Maryam b. Zayd al-`Alawiyya [bihar, LI, 28, quoted from al-Dirus.], and other reports give her name as Rayhana, Saqil and Sawsan.ss It is possible that her name was in fact Narjis and the other names, except Saqil, were given to her by her owner Hakima bint Muhammad al-Jawad. People at that time used to call their slave-girls by different names as a form of flattery, and Narjis, Rayhana and Sawsan are all names of flowers. The earliest report concerning the nationality of the Twelfth Imam's mother goes back to the year 286/899. This was written down for the first time by al-Saduq, on the authority of Muhammad b. Bahr al-Shaybani, who attributed his narration to Bishr b. Sulayman al-Nakhkhas. According to this report she was a Christian from Byzantium who had been captured by Islamic troops[Kama’l, 431-2]. She was sold as a slave and bought by al-Nakhkhas in the slave-market in Baghdad. Al-Nakhkhas sent her to the tenth Imam, `Ali al-Hadi, in Samarra. After this, however, the narration begins` to lose much of its credibility and becomes hagiographical. It is related that she was Malika b. Yashshu', the granddaughter of the Emperor of Byzantium, whose mother was a descendant of Simon (Sham' un) the disciple of Jesus. When Malika was in her grandfather's palace, she dreamt that she saw Jesus's mother, Mary, and Muhammad's daughter, Fatima. In this dream Fattima converts her to Islam and persuades her to allow herself to be captured by Islamic troops [Kama’l, 317-23.]. The authenticity of this narration is questionable in many aspects, the most doubtful points being found in the last part. Firstly there was no major battle between the `Abbasids and the Byzantines after 242/856 [Tabari, III, 1434] and there is no indication in the sources that the Emperor of Byzantium appealed to the `Abbasids to liberate his granddaughter. Secondly, the early Imamite authors, particularly al-Qummi, al-Nawbakhti, al-Kulayni and al-Mas'udi, who were contemporaries of al-Shaybani, the narrator of this report, do not refer to it in their works. In addition, al-Kashshi, who was a companion of al-Shaybani, and the later scholars al-Najashi and Ibn Dawud claim that he was an extremist [ikhtiyar, 147-8; al-Najashi, 298; Ibn Dawud, al-Rijal, 541]. Thirdly, al-Kulayni states that al-Qa’im's mother was a slave-girl from al-Nawba, the northern province of Sudan [al-Kafi, I, 323]. Moreover al-Nu'mani and al-Saduq related other narrations which indicate that al-Qa’im's mother was to be a black slave-girl [N. al-Ghayba, 84, 85, 120; Kama’l, 329]. It may be that the later Imamites ignored these transmissions and considered the narration of al-Shaybani as authentic because the latter makes al-Qa’im’s mother of noble ancestry and high social status. They would have been particulary attracted by the connection the report establishes between the Twelfth Imam, al-Qa’im, and Jesus, since prophetic traditions state that the two of them will rise together to rid the world of tyranny [Kama’l, 280, 345; al-Marwazi, Kitab al-Fitan, Mss fol, 150-63.]. In the light of these three points the narration of-Muhammad b. Bahr al-Shaybani can be rejected despite the fact that al-Tusi and Ibn Rustam al-Tabari consider it reliable [T. al-Ghayba, 134-9; Dala'il, 262-4]. Possibly the correct account of the origin of al-Qa’im's mother is given by al-Mufid, who states that she was a slave-girl brought up in the house of Hakima, the sister of the tenth Imam. According to his report the Imam saw her one day and predicted that she would give birth to someone with special Divine blessing [al-Irshad, 390-1]. According to al-Saduq she died before the death of her husband, al-Hasari al-`Askari, in 260/874.[Kama’l, 431] But al-Najashi's report indicates that she was alive after this year hiding at the house of Muhammad b. `Ali b. Hamza, one of the close associates of her husband al-`Askari [al-Najashi, 268]. Source: http://www.al-islam.org/occultation_12imam/6.htm#10
  3. Sheikh Al-Bani's belief regarding appearance of Imam Mahdi (as) Sheikh Al-Bani says that belief regarding appearance of Imam Mahdi (as) is proven from sahih Hadiths and mutawatir Akhbars: وخلاصة القول: إن عقيدة خروج المهدي عقيدة ثابتة متواترة عنه - صلى الله عليه وآله وسلم - يجب الإيمان بها لأنها من أمور الغيب، والإيمان بها من صفات المتقين كما قال تعالى: الم ذلك الكتاب لا ريب فيه هدى لِلْمتقين الذين يؤمنون بالغيب. وإن إنكارها لا يصدر إلا من جاهل أو مكابر. أسأل الله تعالى أن يتوفانا على الإيمان بها وبكل ما صح في الكتاب والسنة موسوعة الألباني في العقيدة // المجلد 9 // الصفحة 278 // مركز النعمان للبحوث والدراسات الإسلامية Its authenticity is free from any doubt.Therefore, It is mandatory to hold this belief because the belief of appearance of Mahdi (as) is from unseen affairs and to believe in unseen is one of the attribute of pious servants of Allah as mentioned in surat baqra هدی للمتقين الذين يؤمنون الغيب and only an ignorant , arrogant rebellious person can reject the belief of appearance of Mahdi (as). We pray to Allah that may we depart (from world) while believing in appearance of mehdi likewise may Allah keep us steadfast on the beliefs which are proven from Quran and sahih Hadiths till our departure (from world) al-Bani fi'l Aqidah Vol No 9 Page No 278 Markaz al-Numan lilbahus wa al-Darsat al-Islamiya It was thread of Brother Ismeal Deobandi translated and Scans provided by Imamia Revealing the Truth
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