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Assalamu Alaykum everyone, recently I have been having problems comprehending the concept of Istighatha and invoking those saintly entities other than Allah. I have a few questions, 1. Are the imams (عليه السلام) available 24/7, as in, are they omnipresent and always hear the duaas we make to them? 2. If they can hear our duaas, then what if millions supplicate to them at once? Do they hear them all at the same time? 3. Is it not a contradiction that if the imams (عليه السلام) hear millions all at once? Owing to my limited understanding, I believe this is an attribute of Allah (سُبْحَانَهُ وَ تَعَالَى). That's all for now, Salam.

Assalam-O-Alaikum My Shia Brothers in Islam. My question is, What are Proofs of Shia for Intercession? Is intercession still allowed after death, I mean after passing away of Prophet Muhammad (Peace Be Upon Him) and Ahlul-Bayt? What about saints? Is it appropriate to go at the grave of a saint and Intercession through them? Jazaak Allah Khair !!!

Are we allowed to do Tawassul to Angels? Is that even possible. I know that a lot of "spiritual" people in the west call upon Archangels like Michael (Mikail) and Gabriel (Jibril) and so on and so on. Can we do this in Islam too? Can we ask for help from Angels with the permission of Allah (bi idhni Allah)? Only serious answers please. Thank you.

Read the Reddit comments to understand what the thread was about, since the post has since been deleted. ....................................................................................... I'm so tired of the utterly nonsensical and VERY COMMON Sunni notion of 'I am happy to seek unity with Shias as long as they don't curse/insult/abuse any Sahaba, and especially NOT Aisha, Abu Bakr, Omar, Uthman. Firstly, any Shia claim regarding the sahabi that happens to go against the Sunni narrative is considered insulting. Secondly, and more importantly, is that the same notion is true for Shias... You are insulting the Ahlul Bayt by not accepting them as divinely appointed leaders of Allah, and infallible individuals, and perfect preservers of the religion of Islam, and a high means of seeking closeness to Allah (intercession). Not only are you insulting revered Shia figures by not following them, you are commiting MAJOR shirk by giving a false attribute to Allah, by saying that Allah has not always appointed an infallible leader on this Earth, and that there currently isn't an infallible leader. Furthermore, the real kicker is that plenty of revered Shia figures, such as Abu Talib (رضي الله عنه), are considered kuffar by Sunnis. Is this not insulting? So, how can we Shias unite with Sunnis based on their own fallacious logic? Shias are the minority, and Sunnis are the majority. It makes Sunnis think that they are Orthodox and that they have to unite with Heterodox for political and humanitarian reasons, and that Shias must make [ridiculous] compromises. Shias are far more receptive to the unity message, because we actually understand Sunni Islam, and can see the commonalities. We understand that we can't make Sunnis compromise on their beliefs. Simply by being the minority within Islam, by nature we Shias already understand Sunni beliefs, whereas Sunnis have a basic strawman understanding of Shia beliefs... which is natural, considering that they are the majority. Anyways, the point of my post is the following: Let's compile a list of revered Shia figures that are not given their proper status by Sunnis, according to Shia Islam... with an explanation given. ...This is to show that we Shias and Sunnis can unite, but we cannot unite upon revered figures and imamah. ...This will also serve as a way of showing Sunnis that this argument of theirs makes no sense. Another important question we may ask is "What about commonly revered figures like Imam Ali (عليه السلام) who is given different status in both sects? Can we unite upon Imam Ali (عليه السلام)?" ...a common Sunni criticism of political unity is that "Ali ibn Abi Talib (رضي الله عنه) is given an improper status in Shia religion because they call upon him... tawassul (intercession) of the 'dead' is Shirk! So there is absolutely no room for unity since we can't even agree on the status of the sahabi" [yes, I am aware that the Imams (عليه السلام) are still alive, but Sunnis don't believe this...] I would love to hear your thoughts. Wassalam. JazakAllah Khair. Fi sabilillah.

Many people have argued that saying ya ali and doing tawassul is shirk because it makes the prophet/imams all hearing and makes them able to hear people all around the world in different languages and so on. This seems like a strong argument against tawassul. Thoughts?

بسم الله و له الحمد السلام عليكم و رحمة الله I would like to have a discussion concerning the verse: We did not send any apostle but to be obeyed by Allah’s leave. Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for them [to Allah]for forgiveness, they would have surely found Allah all-clement, all-merciful. (4:64) This is arguably to most used verse from the Qur'an both by scholars and laymen to prove not only the validity of calling on other than Allah for one's needs, but the recommendation of it. In fact it is considered to be such a strong proof that when it is produced, the one bringing it forth often sees the discussion as being over. Here is an example of one of the eminent jurists of our era confirming that this is his understanding of the verse, from the website of the marja' sayed Muhammad Sa'id al-Hakeem: Q: Are there any authentic narration, Duas or Ziyarats in Shia books that direct us to ask the Ahlulbait (peace be upon them) directly for sustenance, children, and the like? A: Seeking intercession of the Prophet and the Ahlulbait (peace be upon them) and asking them does not require an extra proof other than what is mentioned in the Holy Book. The following verse is sufficient to prove it, when Almighty Allah said: “And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful” (4:64). http://english.alhakeem.com/pages/quesans/listgroup.php?AllGroup My question is, apart from personal interpretation, how do people come to understand this verse in this way? Does it make linguistical sense? Was this the reason for its revelation? Did the Imams, peace be upon them explain it in this way? Do the preceding and succeeding verses lend weight to this interpretation? I have done a little research into this verse today, this is what I have found. * All corrections welcome Concerning the reason for the revelation of this verse, shaykh al-Tusi narrates this story: وذكر الحسن في هذه الآية: أن اثني عشر رجلا من المنافقين اجتمعوا على أمر من النفاق وائتمروا به فيما بينهم، فأخبره الله بذلك، وقد دخلوا على رسول الله، فقال رسول الله: إن اثني عشر رجلا من المنافقين اجتمعوا على أمر من النفاق، وائتمروا به فيما بينهم، فليقم أولئك فليستغفروا ربهم، وليعترفوا بذنوبهم حتى اشفع لهم. فلم يقم أحد. فقال رسول الله صلى الله عليه وآله: ألا تقومون؟مرارا -. ثم قال: قم يا فلان وأنت يا فلان، فقالوا يا رسول الله نحن نستغفر الله ونتوب إليه، فاشفع لنا. قال الآن أنا كنت في أول أمركم أطيب نفسا بالشفاعة، وكان الله تعالى أسرع إلى الإجابة أخرجوا عني، فاخرجوا عنه حتى لم يرهم And with regards to this verse, al-Hasan mentioned that twelve men from among the hypocrites gathered together (to undertake) an act of hypocrisy and conspired together in that regard. So Allah informed him (the Prophet) about that, and after they had entered upon the messenger of Allah, he said to them that twelve men from among the hypocrites gathered together to commit and act of hypocrisy, and conspired together in that regard. So verily those people should stand and seek forgiveness from their Lord and recognise their sins so that I may intercede for them. However none stood up, so the messenger of Allah, peace be upon him and his family said: Will you not stand? And he repeated it. Then he said stand O so and so and you O so and so. They said: O messenger of Allah, indeed we seek forgiveness from Allah and repent unto Him, so intercede for us. He said, today I was the target of this act of yours, however I would gladly intercede for you (?) and Allah, Most High is swift in replying, leave me. So they left him until he could no longer see them. In al-Kafi, shaykh al-Kulayni narrates: على بن ابراهيم عن ابيه عن محمد بن اسمعيل وغيره عن منصور بن يونس عن ابن اذينة عن عبدالله النجاشى قال، سمعت ابا عبدالله (عليه السلام) يقول: في قول الله عزوجل، (اولئك الذين يعلم الله ما في قلوبهم فأعرض عنهم وعظهم وقل لهم في انفسهم قولا بليغا) يعنى والله فلانا وفلانا وما ارسلنا من رسول الا ليطاع باذن الله ولو انهم اذ ظلموا انفسهم جاؤك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما يعنى والله النبى (صلى الله عليه وآله) وعليا (عليه السلام) مما صنعوا، يعنى لوجاؤك بها ياعلى فاستغفروا الله مما صنعوا واستغفر لهم الرسول لوجدوا الله توابا رحيما فلا وربك لايؤمنون حتى يحكموك فيما شجر بينهم فقال ابوعبدالله (عليه السلام): هو والله على بعينه ثم لايجدوا في أنفسهم حرجا مما قضيت على لسانك يا رسول الله يعنى به من ولاية على ويسلموا تسليما لعلى ...from Ibn Adhina, from 'Abd Allah al-Najashi, he said: I heard Aba 'Abd Allah (peace be upon him) saying, regarding the words of Allah, the Glorious and Exalted: They are the ones whom Allah knows as to what is in their hearts. So let them alone, and advise them, and speak to them concerning themselves far-reaching words (4:63) by God it means so and so and so and so and We did not send any apostle but to be obeyed by Allah’s leave. Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for them [to Allah] for forgiveness, they would have surely found Allah all-clement, all-merciful (4:64). By God this means the Prophet (peace be upon him and his family) and 'Ali (peace be upon him) from that which they (the hypocrites) fabricated. Meaning if they came to you with it (the fabrication) O 'Ali then sought forgiveness for that which they fabricated and the Messenger had sought forgiveness from them, they would surely have found Allah all-clement and all-merciful. But no, by your Lord! They will not believe until they make you a judge in their disputes (4:64) Abu 'Abd Allah (peace be upon him) said: By God, that is none other than 'Ali, then do not find within their hearts any dissent to your verdict (4:64) (that you proclaimed) with your tongue O messenger of Allah, meaning by that, of the wilayah of 'Ali, and submit in full submission (4:64) to 'Ali. al-Kafi, volume 8, Hadith #526 Admitedly al-Majlisi has greaded this narration as 'weak' (Miraat al-'Uqul, vol.26, page490), however al-Ayyashi has narrated the same hadith in his tafsir, and out of well over a dozen narration that shaykh Yusuf al-Bahrani reported in Tafsir al-Burhan, most have similar wording to this, but more importantly, none corroborate the modern interpretation of this holy verse. al-Qummi said in his tafsir: وقوله ﴿وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ﴾ اي بأمر الله، وقوله ﴿وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ﴾ فإنه حدثني أبي عن ابن أبي عمير عن ابن أذينة عن زرارة عن أبي جعفر (ع) قال " ولو أنهم إذ ظلموا أنفسهم جاؤوك يا علي فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما " هكذا نزلت And his saying: We did not send any apostle but to be obeyed by Allah’s leave (4:64) or by Allah's command, and His saying: Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness (4:64), my father narrated to me from Ibn Abi 'Umayr from Ibn Adhina from Zurara from Abi Ja'far (peace be upon him) he said: And had they, when they wronged themselves come to you O 'Ali and pleaded to Allah for forgiveness and the Messenger had pleaded for them that would have found Allah all-clement all-merciful, that is how it was revealed. ------------------------------------ As far as I can see, this verse has nothing at all to do with us calling directly on the Prophet, al-Tusi didn't understand the verse that way, and the narrations about this verse give the context and attach it to the verses before and after it. Looking forward to your explanations. و اسلام عليكم و رحمة الله

Bismillah ta 'ala Assalāmu 'alaykum brothers. Insha'Allah you are all fine. I have a little doubt. Did the Imāms ever do Tawassul or command us to do Tawassul? Apart from Dua e Tawassul are there any other Ahadīth that are Sahih or Hasan which command us to do so? May Allāh ÓÈÍÇäå æÊÚÇáì bless you all. Amīn.

Note: This is not a shia sunni issue. So I am posting it here. And this is not to offend anyone. Focus on the message and its impact.

بسم الله الرحمن الرحيم Assalam o Alaikum, Wa Rehmatullah, Wa Barakatuhu. Wasilah The wasilah (Arabic: وسيلة‎‎). is a means by which a person, goal or objective is approached, attained or achieved. In another version of the meaning: Wasilah, according to Ibn Manzur (d. 711/1311) in Lisān al-'Arab means "a station with King, a rank, or act of devotion. In other words, it refers to a position of power due to one's proximity to the king or sovereign. While the tawassul or tawassulan is the use of wasilah for this purpose. http://sunnah.com/muslim/4/13 In religious contexts, the tawassul is the use of a wasilah to arrive at or obtain favour of Allah. Two times word wasilah is used in Quran [Maida 35] O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed. [Isra 56-57] Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them." Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of. From above verses it is clear that the Wasilah in Maida-35 is in the form of command, i.e seek means that brings one closer to Allah. And Isra 56-57 says Wasilah (means of nearness) is not only restricted to humans and also certainly not in the manner which is negated by Allah there. Most beloved things to Allah by which one gets closer to Him Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." http://www.sunnah.com/bukhari/81/91 Best means to seek nearness to Allah Nahjul Balagha, Sermon 110 https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-110-best-means-which-seekers-nearness-Allah The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimatu'l-'ikhlas (the expression of Divine purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement, the performance of hajj of the House of Allah (i. e . Ka`bah) and its `umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace. Go ahead with the remembrance of Allah for it is the best remembrance, and long for that which He has promised to the pious, for His promise is the most true promise. Tread the course of the Prophet for it is the most distinguished course. Follow the sunnah of the Prophet for it is the most right of all behaviours. Learn the Qur'an for it is the fairest of discourses and understand it thoroughly for it is the best blossoming of hearts. Seek cure with its light for it is the cure for hearts. Recite it beautifully for it is the most beautiful narration. Certainly, a scholar who acts not according to his knowledge is like the off-headed ignorant who does not find relief from his ignorance, but on the learned the plea of Allah is greater and grief more incumbent, and he is more blameworthy before Allah. Original Sources: al-Saduq, Man la yahduruh, I, 131; al-Tusi, al-'Amali, I, 220. YOUR THOUGHTS?

Salam. Analysis of the debate on Tawassul, between Sheikh Al Asrar Rashid and Ustdah Abdul Rahman al Hassan. Read here: http://www.revisitingthesalaf.org/2016/05/the-big-debate.html

Abu Hanifah's recourse (Tawassul) to Imam Al Sadiq's (as) grave. Mufti Mahmoud said, It is narrated by Muhammad bin Hasan, Ashaybani and Abu Yusuf and Waki'a that Abu Hanifah always visited the grave of Imam Al Sadiq (as) and swept up his Holy Shrine's gate. And gave present to the bystanders and got help from Imam Al Sadiq's (as) in his difficulties. Rad Wahhabi, Mufti Mahmoud, p 34 Then why Wahhabis say getting recourse (Tawassul) is polytheism and we are not allowed to do so!!? In addition to above narration, even though Ibn Taymiyyah issued Fatwa against Tawassul but he has confessed to Tawassul in his book "Majm'u al-Fatawa". He quoted the story about the guy who was sick, Abdul Malik examined him and said you never get better. Then the guy supplicated and did Tawassul to the prophet "O Muhammad, I ask God through you to be merciful to me" after that once again Abdul Malik examined him and said you've got better and you do not have any disease. After quoting this story, Ibn Taymiyyah says, this supplication is like the supplication that predecessors (Salaf) have done in the same way. Majm'u al-Fatawa, Ibn Taymiyyah, v 1, p 264.

As-Salam 'Alaikum, Allah has commanded us to do tawassul in His Book (5:35): يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ You who have iman! Have taqwa of Allah and seek the wasilah unto Him, and do jihad in His Way, so that hopefully you will be successful. Tawassul literally means seeking a wasilah unto Allah. In simpler terms, you need something from your Lord, and you have two options: 1. Asking Him directly, imploring Him to grant you your wish in consideration of your own worth before Him; or 2. Asking Him directly, but imploring Him to grant you your wishes in consideration of the worth of someone before Him. The second case is that of tawassul. If I ask Allah directly without using tawassul, there is no problem with it. But, my supplication would be considered based upon my worth before my Creator. If I am not worth much in His eyes, then my du'a would be treated as such. Its chances of acceptance and fulfillment are thus significantly threatened. However, if my worth in Allah's eyes is very great, then my supplications would have very high chances of success. Allah is aware that most of us are weak before Him. So, He has allowed and even commanded us to practice tawassul, as a mercy from Him. Salafis then come up with their bid'ah in tawassul. To them, you can only do tawassul with the living believers, and never with any dead or unseen creature. There is no verse that forbids tawassul with the dead or unseen, and there is no hadith that forbids it either. Therefore, the Salafi position is only one of their bid'ahs in the religion. Besides, there is actual Qur'anic evidence in support of tawassul with the dead (17:56-57): قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا Say, ‘Invoke those whom you claim [to be gods] besides Him. They have no power to remove your distress nor to bring about any change [in your state]. They [themselves] are the ones who supplicate, seeking the wasilah unto their Lord, whoever is nearer [to Him], expecting His mercy and fearing His punishment.’ Indeed your Lord’s punishment is a thing to beware of. This ayah reveals that Prophet 'Isa, peace be upon him, and other people that were deified practised tawassul. Each one of them took a person nearer to Allah than himself as his wasilah. Meanwhile, Prophet 'Isa, during his time, was the nearest creature to Allah alive. So, it was impossible that he was using a living person as his wasilah.

This is an amazing book. I HIGHLY suggest everyone to read it and those who tries to use quranic verses to relate Shias with shirk to read this specifically. What ever argument you have, regarding any verse that you think is against tawassul for example, see how the author refutes your claim. You must read the whole book to get a clear picture of how polytheism and idolatry is portrayed. Taking one verse out of context wont work. We must understand the history of the meccans and idolatry as well. None the less, it is a really good read overall. http://www.al-islam.org/study-polytheism-and-idolatry-quran-abbas-sayyid-karimi (wasalam)

(salam) Has it ever occured to those who say Yaa 'Alee madad that what they say is pure Shirk? Yaa 'Alee madad means "O 'Alee! Help!" Does this not directly contradict these verses? وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا {18} وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا {19} قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا {20} قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا {21} قُلْ إِنِّي لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَدًا {22} إِلَّا بَلَاغًا مِنَ اللَّهِ وَرِسَالَاتِهِ ۚ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا {23} [Shakir 72:18] And that the mosques are Allah's, therefore call not upon any one with Allah: [Shakir 72:19] And that when the servant of Allah stood up calling upon Him, they wellnigh crowded him (to death). [Shakir 72:20] Say: I only call upon my Lord, and I do not associate any one with Him. [shakir 72:21] Say: I do not control for you evil or good. [Shakir 72:22] Say: Surely no one can protect me against Allah, nor can I find besides Him any place of refuge: [Shakir 72:23] (It is) only a delivering (of communications) from Allah and His messages; and whoever disobeys Allah and His Messenger surely he shall have the fire of hell to abide therein for a long time. I would like to know the "defences" of those who call upon Imaam 'Alee (as) with Allaah. Thanks.

Salaam Alaykum, Below is a video of an Authentic Narration wherein Prophet Isa (as) will call unto Prophet Muhammad (saw) by saying "Ya Muhammad" Responses from everyone- especially the Sunnis will be much appreciated. (waslaam)

Assalam Wa Alaikum 28th Safr marks the demise of Prophet (SAW) and the martyrdom of Imam Hassan (as). May the curse of Allah be on the enemies of Muhammad (SAW) and his children, his sons, the kings of paradise. There are many things to ponder over. Is the prophet no more amongst us? Has his role in our lives ended with his physical departure from this world? Muhammad is the Rasool of Allah, not "was". Also, at a time when the passion of Islam was still alive, the companions and their children existed, who killed Imam Hassan (as) and for what motives? ---------------------------- A proposition is added to www.sdol.org People ask that if use of waseela, tawassul, is an order of the Quran and people use Prophet (SAW) and the Imams (as) as a waseela, then did these people used waseela themselves? Proposition 27: Waseela; A matter of Worship Exact link: http://www26.brinkster.com/sdolshah1/prop28.html wasalaam www.sdol.org

(bismillah) (salam) The Story of a Christian Girl Who Becomes Muslim This Girl Changed Her Name from “Jakelin Zakaria - ye Sani” to “Zahra Alamdar” (Ahlul Bayt News Agency) - I asked “Who is Alamdar?” I asked this question because I had not heard his name. That great man answered: “Alamdar is the same person who has guaranteed you in order to come to the south.” I suddenly woke up. In the morning of that night, I told my father: “I will have my breakfast only in condition that you let me go to the south.” And he permitted me to go to the south. I was surprised why he had agreed once. While registering for this trip to the south, I introduced myself with the name of “Zahra Alamdar” [Alamdar means flag- carrier and it was the name of a martyr]. According to the reporter of Navideshahed; a Christian girl has become a Muslim. As her story of becoming Muslim; this girl has said as the followings: “I am Jakelin Zakaria - ye Sani. I like my name to be “Zahra” [Zahra is the other name of Hazrat Fatemeh, the daughter of Hazrat Mohammad, the Islam Prophet]. I come from a Christian family. And I have a little information about Islam. I did not have good “Hijab” [The full covering of hair and body for women in Islam] when I entered the high school. And it was rooted in the culture of our life. There was a girl in our class whose name was “Maryam”. She had memorized 18 chapters of the Holy Koran. She was a member of “Basij” in the high school. And she was also one of the honor students in our high school. I liked to certainly make friends with her. It was Tuesday that day. And the pray of “Tavassol” was being held in the prayer hall of our school. I was walking in the school yard that suddenly one person put her hands on my eyes from the back. I was shocked and stood transfixed when she took her hands from my eyes. Yes. It was Maryam who showed willing to make friends with me. I became very happy. She suggested me to attend the ceremony of “Tavassol” Pray that was being held in the pray hall of the school. First, it was strange for me; but I was very interested to find out what was happening in such Islamic religious sessions. I saw that every one was praying and crying when we entered the pray hall of the school. Since I did not know any thing about that ceremony of praying; I sat in once corner of the pray hall. But unconsciously, I started to cry. Since that day, I went to the school along with Maryam; because we should go to the school through the same path. And I learnt more things every day. And “Hijab” was the first thing that I learnt. Following her guidance; I decided to conduct more studies and researches about the religion of Islam. I became more interested in Islam day after day. Maryam brought Islamic books for me. And in addition to those books, she brought the photos and wills of martyrs of the imposed war. And we read them together. This way, she taught me how to live. I can tell you that I became familiar with six martyrs every week. It was late Esfand Month, 1377 [Early March, 1999] that we could register to go to a trip to the south of Iran and the war regions in there. One of my kidneys had got infected for a while. And I should certainly go under surgery to cure it. Maryam insisted very much that I go to the war regions along with them. I told my mother and father about that trip and asked them for permission. But they disagreed. I went on hunger strike for two days; but it was useless. It was Esfand 28th. And it was 3:00 in the morning. I remembered that Maryam had told me that the Muslims read “Tavassol” Pray in order that their problems are solved. Then, I decided to read “Tavassol” Pray. And I started to read “Tavassol” Pray. I don’t know in what part of the pray I fell to sleep! I dreamt that I have stood in a desert. And it was near the sun set. A man came towards me and said: “Zahra come! … Come! …. I want to show some thing to you.” I followed that man. Then we reached to a point in which there was a hole on the ground. He pointed me to go into that hole. Down in the hole was a strange place. It was a big hall with high and white walls with blue light. The walls were full of photos of martyrs and finally one photo of Ayatollah Khamenei was there on the wall. I felt that they were speaking with me when I was looking at the photos; but I did not understand what they said to me. That great man started to speak. He told me: “Martyrs had a special love and enthusiasm that caused them to achieve to the high position of martyrdom. It is true for all the martyrs such as Martyr Jahan - Ara, Martyr Bakeri, Martyr Hemmat and Alamdar.” I asked him: Who is Alamdar? I have not heard of his name.” That great man answered to me: “Alamdar is the same person who is next to you; the person who has guaranteed you to come to the south.” Then I suddenly woke up. In the morning of that night, I told my father: “I will have my breakfast only in condition that you let me go to the south.” And he permitted me to go to the south. I was surprised why he had agreed once. While registering for this trip to the south, I introduced myself with the name of “Zahra Alamdar” [Alamdar means flag- carrier] and it was the surname of a martyr]. Along with the “Basiji” people I was dispatched to the war regions in the south of the country on Farvardin 1st, 1378 [The first day of the Iranian New Year. March 21st, 2000]. I bought a tape of Martyr Alamdar’s speeches from a cassette shop that was located beside the Holy Shrine of Imam Khomeini. The more I listened to this tape, the more I found out abut the valuable things he spoke about. During the ten - day trip that we had, I really found out what an honorable religion is Islam. When other children in our group participated in the public prayer, I hugged my knees and cried for my bad situation. When we reached to Shalamcheh City, I found a great and sincere atmosphere in there. I did not mention that Maryam was the sister of three martyrs. And two of her brothers had been martyred in “Shalamcheh” City. I went along with her to a corner. She started to read “Ziarat - e Ashoura” Pray. In once moment, I felt that martyrs had gathered all around us and they were reading “Ziarat - e Ashoura” Pray with us. It was the time and place that my heart was greatly turned and was touched by that situation. Then I became unconscious. The day after that was “Ghorban” Celebration [The day on which haji people [The people who have gone to Mecca for hajj ceremony] sacrifice a sheep in the way of God]. Ayatollah Khamenei was going to come to Shalamcheh City on that day. It was almost 11:30 AM that Ayatollah Khamenei came there. It was a great scene there in Shalamcheh City. Every one was crying unconsciously. The whole my worries changed into calmness by seeing Ayatollah Khamenei. Because I saw that my dream was interpreted in an appropriate way. To speak briefly, I should say that the whole my doubts changed into certainty when I came back from the war regions in the south. It was the time I asked Maryam to teach me how to become a Muslim person. She became happy to hear the news too. I was in a special mood when I said “Shahadateyn” [The sentences that one person says in order to become a Muslim]. I felt that I had become like Maryam and her friends. I had become a Muslim too. I should also mention the fact that I fulfilled my Islamic religious duties secretly. And God blessed me and both of my kidneys got fully well. … “ Source: http://abna.ir/data.asp?lang=3&Id=220479