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Im tired of getting banned for dumb reasons, on here you have reasons to question my posts, but on reddit and ummah, i asked questions about jinn possision and black magic and they banned me and called me a troll!!!, i told my black magic symptoms on ummah and they banned me!!! Then i asked about jinn possesion on shia sub forum on reddit and i was banned, these things are part of islamic discussions!!! Why would i get banned for asking about them!!!! I think Illuminati and Zionists are after me and are pressuring muslim forums to ban meor censor me for no reason, i think they fear my reach!!!!lol but seriously i had it with being banned for asking discussion questions, i think they internet forums seems to have been infiltrated!!! What do you guys think!!!

In the name of Allah, I have made a video touching upon my country's education system and how it effectively contributes to Shi'a oppression. JazakAllah

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.

Salaam alaikum I have read hadith or just advice which says a Muslim should wake up with concern for what is happening in the Muslim ummah. I have two questions: 1) What is the best way to do this? 2) How can we help those who are facing oppression? For question 1, in the past I have set up Google alert for key words such as Palestine and Yemen so I directly get emailed articles about what is happening here. For question 2, I often make dua and sometimes donate money. I have thought about attending protests/rallies such as Al Quds too. As a revert, I am reluctant, only because my family are non-Muslim and I worry they will think I am being radicalised or something. I guess overall I am asking what is the best way to at the very least be aware of what is happening. Thank you

What new behaviors and actions do you think are required from the Muslim people in order to settle the differences between the many sects, focus on our common denominators and revive the glorious Ummah of the original Islam?

Salaam all, I want to share part of a sermon from Nahjul Balagha--127 to be exact. I am interested to see how it is interpreted by others. I feel like the message is pretty clear and concise. However, I am all ears. Imam Ali (as) says: ... With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Muslims) because Allah's hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is (a prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf. Beware; whoever calls to this course, kill him, even though he may be under this headband of mine. Certainly the two arbitrators were appointed to revive what the Qur'an revives and to destroy what the Qur'an destroys. Revival means to unite on it (in a matter) and destruction means to divide on a matter. If the Qur'an drives us to them we should follow them, and if it drives them to us they should follow up. ... Source: https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-127-if-you-refuse-stop-claiming Subhanallah!

Salaam to everyone This is my first post, hopefully not last (admins don't ban me) I'm new to Islam. After leaving the Hari krishna cult, which has given me nothing but misery. Lately, I've been finding it difficult to actually get a sense of belonging. I'd identify myself as a Muslim, in terms of my actions and where I get information from, I'd say more towards the Sunni persuasion. I do YouTube videos just for fun. But lately, it's become serious. Shocking, in terms of my views and opinions I've attracted a lot of support from the Shia community and have been shunned and even had death threats from people who identify themselves as Sunni. I speak against Wahhabi and Salafism. I want Shia people to give me their thoughts on Wahhabis and Salafis. Are there any Shia's who agree or support them? It seems like some Sunnis do but they would never identify themselves as Salafi but will be the first to scream and shout that they are Sunnis. Here is my video, please do go through the comments. Some are laughable, some are really stupid and some really good ones who support my ideas. Am I doing a wrong this but exposing Saudi Arabia? Am I incorrect in my understanding of Islam? Does Islam actually state you can't criticize people of Saudi Arabia because Mecca and Madinah sits with them? I do hope the above makes sense. Regards Praecursator 007

Bismillah Firstly, for most of us if we want to help the world then we must help ourselves and do what is best for ourselves, if the whole Ummah commits to improving their knowledge and faith in Allah then we have collectively done something to help the Ummah, by helping ourselves. Secondly, there are some of us who are afraid of doing what pleases Allah because we fear being condemned or disapproved of by people, by preferring people over Allah you have effectively sent an insult to your creator. Thirdly, there are many Shias who are wishing for martyrdom, everyone wants to die quicker to be pleased by Allah but only a very few, tiny portion of people are willing to struggle in this world to live a long life and please Allah, so many of us want to be pleased so few of us wanting to please Allah, in this world we have a chance to please Allah, in the next world we will pleased with him. Fourthly, this may apply to all of us, whether we intend good doesn't matter, evil is in this world because of our actions, actions which displeases Allah, so for all of us if we are not certain that an act is wholly good then there is no harm but we should all avoid sins, evil is a lack of goodness therefore if we do only good there should be no evil in this world.

AsSalam aleykum wa rahmatullahi wa barakatuh, I am not sure if this question was asked previously since I am new here, but here is the question: Why a lot of modern muslims use term suchs as "slightly religious," " moderately religious" etc (not as something bad but rather to what extent, in their opinion, Islam should be practiced). We have a Prophet (saw) , Ahlu Bayt (a.s) and our Imams (a.s) and they all followed the same religion, in the same manner. So are we trying to say that they were (authubillah) fanatics and we should not strive to be like them? If not then why muslims are using these terms ? Or are we just covering our lack of ibada by giving it a "moderate" name not to feel too guilty? WasSalam

Salam Aleikum to you all! In this post i want to know why "a part" of the shiites hate the sahaba's of the prophet (saws). I know that the shiites think that a big part of the sahabs were disbelief or deviants, which offcause is not the truth.. Why does you talk bad about the wife of the prophet, Aisha (ra) ?? Do you really think, that the prophet (saws) would be happy about your behavour? Do you think Allah (SWT) is pleased with your cursing over the sahaba's? Do you think your a better muslim than the people closes to the prophet (saws)? How would you stand in front of Allah (SWT) at the judgments day and say that your not acknowledges the people that he has protected and blessed? Wa Salam

I came across this hadeeth which please comment. If it is not authentic / doubtful do comment too. I am just curious to find out more because it is quite weighty. I simplify it in point forms: RasulAllah SAW said the Muslim Ummah will be under five (5) banners in the Day of Judgement:- 1. The first banner, the Pharaoh of this community, and he is Muawiya. 2. The second, the Samiri of this community, and he is Umar Bin Al-A’as. 3. The third, the Catholic of this community, and he is Abu Musa Al-Ashary. 4. And the fourth would be with Abu Al-Awr Al-Salmy. 5. And the fifth would be with you O Ali! ============== Below are just my scanty notes: 1. Muawiyah la is quite well-known. In what way(s) is he alikened to Pharaoh? 2. Umar Bin Al-A’as lived during the time of Muawiyah la, and history recorded him to have conquered Eqypt. Sounds like he is from the Umayyad clan. In what way is he to Samirri? 3. Wiki saya Abu Musa Al-Ashary was at various times governor of Basra and Kufa (during caliphate of Umar & Uthman) and was involved in the early Muslim conquests of Persia. He was from Yemen. A military man. Why is he considered the Catholic of this community? Related useful notes: Info on the Sunnah wal-Jamaah Group: Imams of Fiqh: Imam Abu Hanifa, Imam Malik, Imam Shafii & Imam Ahmad Bin Hanbal Imams of Aqeedah (Ilm al-Kalam): Imam Tahawi, Imam Maturidi, Imam Ashari and Imam Nasafi Is Abu Musa Al-Ashary the Father of Aqeedah to the Sunnis? 4. Abu Al-Awr Al-Salmy was one of the army commander of Muawiya. Malik Ashtar wanted to duel with him but the latter refused. Is he the umbrella to the upcoming Sufyani and the radical, armed Nasibis? 5. Ameerul Mukmineen Imam Ali (as). He is the Straight Path. Denying him (as) and the other Imams (as) entails rejecting the true teachings of Islam. ============== RasulAllah SAW mentioned it during his time. Note that he SAW mentioned Ummah. The Muslims. Not non-Muslims. Thus, current and future 'Muslims' will fall under the 5 banners. My reflection is that the theme revolves the acceptance/ rejection of the Wilayah / Imamate ... whether rejecting the true teachings or harming the Imams (as) and the Shias (True Believers) ...

A Great Narration from Imam Ali Raza (as) on how the AhlulBait (as) are different from Ummah http://www.marefatea...e-entire-nation Ahlebait(as) different from the entire nation Imam Ali bin Musa Al-Redha(as) attended the gathering of Ma'moon in Marw (old name for Mash'had). A large number of the scholars from Iraq and Khurasaan were present in that gathering. Ma'moon said to them, "Tell me about the meaning of this verse, 'Then we gave the book as inheritance to those whom We chose from among Our servants (35:32)." The scholars replied, "Allah meant the entire nation by this verse." Ma'moon asked Imam Al-Redha(as), "What is your opinion, O Abal Hasan?" Imam Al-Redha(as) replied, "I disagree with their view. Allah meant the purified family in this verse." Ma'moon asked, "What is the reason that this is specific to the purified family and not the entire nation?" Imam Al-Redha(as) replied: If the entire nation was meant by this verse then it would mean that the entire nation will go to Paradise because the next statement in the verse says, "And of them is he who causes his soul to suffer loss and of them is he who follows the middle course and of them is he who, by Allah's leave, is foremost in goodness - this is the greatest excellence" (35:32). And then Allah continues and defines their destination as Paradise by saying, "Gardens of eternity shall they enter, where they will be adorned with bracelets of gold and pearls" (35:33). So those who inherit are only the purified family and no one else. Ma'moon asked, "Who are the purified family?" Imam Al-Redha(as) replied: They are those whom Allah describes in His book by saying, "Verily, verily Allah intends but to keep off from you (every kind of) uncleanness, O you the people of the house and purify you (with) a thorough purification" (33:33). They are the ones to whom the Messenger of Allah(saww) referred (in Hadith Al-Thaqalain), "I leave behind two weights for you; the Book of Allah and my progeny, the people of the house. Verily they will never leave each other until they join me by the Pool. So pay attention to how you treat them after me. O people! Do not try to teach them anything because they are more knowledgeable than you." Then the scholars asked, "O Abal Hasan! Tell us about the progeny. Are they the family of the Prophet or not?" Imam Al-Redha(as) replied, "They are the family of the Prophet." The scholars said, "It is said that the Messenger of Allah(saww) said, 'My nation is my family.' And this means that the progeny is like the rest of the nation." Imam Al-Redha(as) replied, "Tell me, is Sadaqa unlawful for the family (of the Prophet)?" "Yes," the scholars replied. "Is it unlawful for the nation?" Imam Al-Redha(as) asked. "No," they replied. Imam Al-Redha(as) said, "Then there is a difference between the nation and the family. Woe unto you! Where are you being led to?! Have you ignored the book of Allah completely or are you an immoderate nation?! Do you not know that the "inheritance and "purification" are specifically for the chosen ones who are rightly guided?!" "Based on what?" asked the scholars. Imam Al-Redha(as) replied: Based on the words of Allah. "We sent Nuh and Ibrahim and We founded prophethood and the book in their progeny; so some of them are rightly guided, but many of them are transgressors" (57:26). So the "inheritance" of the prophethood and the book are specific to the rightly guided ones and not to the transgressors. Do you not know that when Nuh said to Allah, "My Lord, Verily my son is of my family, and verily Your promise is true and You are the most just of all judges" (11:45), Allah promised to save him and his family, but He replied to Nuh by saying, "O Nuh, verily he is not of your family; verily his conduct is other than righteous, therefore ask not of Me that of which you have no knowledge; verily I admonish you lest you may be among the ignorant"(11:46). Then Ma’moon asked, "Has Allah given preference to the progeny of the Prophet over the people in His book?" Imam Al-Redha(as), replied, "Yes, Allah has given them preference over the people in His book." Ma'moon asked, "To which verse are you referring?" Imam Al-Redha(as) replied: "Verily Allah chose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above (all His) creatures" (3:33). And in another place Allah says, "Or do they envy the people for what Allah has given them of His grace? But indeed, We gave to Ibrahim's children the book and wisdom and We gave them a great kingdom" (4:54). And after this verse Allah addresses the rest of the believers and says, "O you who believe! Obey Allah and obey the Messenger and those vested with authority (from) among you" (4:59). So "those vested with authority" are those who are envied because they were given the book and the wisdom. And in this verse, "Or do they envy the people for what Allah has given them of His grace? But indeed, We gave to Ibrahim's children the book and wisdom and We gave them a great kingdom" (4:54), Allah refers to obedience of the purified ones, so the "great kingdom" refers to obeying them. The scholars asked, "Has Allah explained the "choosing" (of the chosen ones) in His Book?" Imam Al-Redha(as) replied, "It is explained in the surface of twelve verses, not to mention the verses that explain it in their inner meaning." First: "And inform your nearest kinsmen" (26:214) - and in the recitation of Abi Kaab and Abdullah bin Mas'oud - this verse has an additional statement which is, "and your loyal family." Allah refers to the family of the Prophet in this verse (26:214) and this is a lofty status, an amazing excellence and a great honour. Second: 'Allah intends but to keep off from you (every kind of) uncleanness, O you the people of the house and purify you (with) a thorough purification" (33:33), and this is an excellence that no one denies except the ignorant enemies who have gone astray. Third: Allah elected the pure chosen ones from His creation and ordered His Prophet to take them to invoke the curse of Allah on the liars. 'And say to him who disputes with you therein after the knowledge has come to you (O Mohammad): 'Come, let us summon our sons and your sons and our women and your women and ourselves and yourselves and then let us humbly pray and invoke the curse of Allah on the liars!" (3:61). So the Messenger of Allah(saww) took Ali(as), Fatema(sa), Hasan(as), and Husain(as) with him (Day of Mubahala) and he united them with himself. Do you know the meaning of "and ourselves and yourselves" (in this verse)? The scholars replied, "Ourselves refers to the Prophet(saww) himself." Imam Al-Redha(as) replied: You are wrong. It refers to Ali bin Abi Taleb(as) and one of the reasons for that is that the Messenger of Allah(saww) has said, "If Banu Wali'ah do not stop, I will send a man who is just like myself to them." The Prophet(saww) meant Ali bin Abi Taleb(as) by ourselves (3:61), and by sons he meant Hasan(as) and Husain(as) and by women he meant Fatema(sa). This is a virtue that no one else can claim, an excellence that no one can attain, and an honour that no one else has. Fourth: The Prophet(saww) sent the people out of the mosque and kept his family in it, despite people, including Abbas, complaining by saying, "O Messenger of Allah! Why did you evict all of us from the mosque except Ali?" The Prophet(saww) replied, "It was not me who evicted you from the mosque and kept Ali inside. It was Allah who did it." And this is the explanation for the statement of the Prophet(saww) about Ali when he said, "O Ali! You are to me like Harun was to Musa." The scholars replied, "So what does this have to do with the Qur'an?" Imam Al-Redha(as) replied, "And We revealed to Musa and his brother; 'Provide houses for your people in Egypt, and make your houses places of worship"(10:87). This verse describes the relationship of Harun to Musa as well as the relationship of All bin Abi Taleb(as) to the Prophet(saww), because the Prophet(saww) had said, "O Ali! You are to me like Harun was to Musa." And in addition to this, the Messenger of Allah(saww) said, "It is not allowed for an impure person to enter my mosque except for Mohammad and his farnily." The scholars said, "O Abal Hasan! No one can explain the Qur'an like you, the family of the Prophet." Imam Al-Redha(as) replied: And who can deny this, for the Messenger of Allah(saww) said, "I am the city of wisdom and Ali is its door. So if anyone wants to enter this city, he should come through the door." Praise be to Allah for this explanation of the excellence, honour and the purification of the chosen ones which cannot be denied, except by the stubborn enemies. Fifth: "Give to the near of kin his (her) dues" (17:26). Allah has specifically mentioned the purified ones in this verse and has elevated them above the nation. When this verse was revealed to the Prophet(saww) he said, "Bring Fatema to me." And when she came, the Messenger of Allah(saww) said to her, "Fadak is a property that was not taken in a battle and it is my private property. It has nothing to do with the rest of the Muslims and I am giving it to you, as Allah has ordered me to do so. Fadak belongs to you and your children." Sixth: "Say (O Mohammad): 'I do not ask of you any recompense for it (the tolls of the prophethood) save love of (my) relatives" (42:23). This verse is a virtue for the Prophet(saww) until the Day of Judgement. It is also a virtue that is specific only to the family of the Prophet, because Allah mentions Nuh in the Qur'an when Nuh said to his nation, "O my people! I do not ask you for any wealth in return. My reward is with Allah alone, and I will not drive away those who believe; verily they shall meet their Lord, but I see you are an ignorant people" (11:29). And Allah mentions in the Qur'an that Hud said, "O my people! I do not ask you any recompense for it; my recompense is only with Him who created me. Will you then not understand?"(11:51). But Allah ordered the Prophet(saww) to say, "I do not ask of you any recompense for it (the toils of the prophethood) save love of (my) relatives" (42:23), so Allah made the love of the family of the Prophet obligatory on all people. Allah only did this because He knew that the family of the Prophet would never deviate from the religion or go astray. The other point is that Allah wanted to ensure that the Prophet(saww) did not have anything in his heart against the believers. So He made loving the family of the Prophet obligatory on the believers, and the Prophet(saww) cannot hate anyone who loves him and his family. But it is obligatory on the Messenger of Allah(saww) to hate those who hate his family because they have ignored one of the obligatory religious duties. There is no honour and no merit that is comparable to this. When this verse was revealed to the Prophet(saww), he gave a speech. After praising Allah, he said, "O People! Allah has assigned an obligatory duty on you. Will you commit to it?" No one answered the Prophet(saww). Then he continued, "It has nothing to do with your gold, silver, food or drink." At this point people said, "Then tell us." The Messenger of Allah(saww) recited the verse for them and they all agreed to stay committed to it but most of them did not. All of the previous messengers were ordered not to ask for any recompense from their nation except Mohammad. Mohammad was ordered to ask people to love his family as his recompense, and Allah showed their status to people in this way. The amount of love that people have for the family of the Prophet is equal to their knowledge of the status of the family of the Prophet. When Allah appointed this weight (the family of the Prophet) and made loving them obligatory on the believers, some people found this weight unbearable. Those from whom Allah had taken the covenant committed to the love of the family of the Prophet. However, the evildoers, the hypocrites and the envious people refused to love the family of the Prophet. And by doing so, they disbelieved in Allah. They also tried to make others deviate from the actual meaning of this verse by saying that "relatives" in this verse means all of the Arabs and all of the Muslims. In either case, it is clear that loving the relatives is obligatory. And those who are closer to the Prophet(saww) are more worthy of the love than others. And also the amount of love for the relatives should be based on one's nearness to the Prophet(saww). The people were not just to the Prophet(saww) in their love for his relatives nor did they thank Allah for His indescribable grace, a grace for which it is impossible to thank with words. They did not stay loyal to their promise to refrain from hurting the Prophet(saww) by hurting his family and his progeny. (Nor did they stay loyal to their promise) to treat them like they treat their own eyes, because loving them in reality is to love the Prophet(saww). How did they ignore all of this? The Qur'an talks about it and orders them to love the family of the Prophet. The narrations from the Messenger of Allah(saww) are undeniable about the fact that his family, specifically are the "relatives" and that loving them is obligatory by Allah in His book and He has promised the reward for loving them. (But) people did not stay loyal to this. Entering Paradise is obligatory on those believers who stay loyal in their love for the family of the Prophet, for Allah says, "Those who believe and do good deeds shall be in meadows of the gardens. They shall have whatsoever they wish with their Lord. That is the greatest grace. Those are the glad tidings which Allah gives to His servants who believe and do good Say (O Mohammad): I do not ask of you any recompense for it (the toils of the prophethood) save love of (my) relatives" (42:22-23). This is a clear explanation. Then Imam Al-Redha(as) continued: My father(as) narrated for me, from my grandfather(as), from his fathers(as), from Husain bin Ali(as), who said: Muhajerin and Ansar all came to the Messenger of Allah(saww) and said: O Messenger of Allah! You have several expenses and it is difficult for you to pay all of them. So we are willing to give you our wealth and our lives. You can decide whatever you want to do with them. If you want to keep them they are yours to keep, and if you want to spend them they are yours to spend. Then Jibraeel came down from Allah to the Prophet(saww) and said, "Say (O Mohammad): 'I do not ask of you any recompense for it (the toils of the prophethood) save love of (my) relatives" (42:23) When people heard this, they left and the hypocrites said, "He refused to accept our offer in order to force us to love his family. He forged this and this was not from Allah." So Allah sent Jibraeel with this verse to the Prophet(saww), "Or do they say: 'He has forged it?' say O Mohammad! 'If I have forged it, then you cannot avail me in anything against (the wrath of) Allah. He knows best what you utter thereof (in ridicule). He is sufficient as a witness between you and me; and He is oft-forgiving, most merciful" (46:8). So the Messenger of Allah(saww) gathered the people and asked them, "Did anything happen (since we last met)?" They replied, "Yes, O Messenger of Allah! Some people from among our group have said something very rude and we hated their words." The Messenger of Allah(saww) recited the verse (46:8) for them and they started to cry profusely. Then Allah revealed this verse to the Prophet(saww), "lie is who accepts repentance from His servants and forgives sins, and He knows what you do" (42:25). Seventh: Allah says in His book, "Verily Allah and His angels send blessings on the Prophet. O you who believe, send blessings on him and greet him with a worthy greeting" (33:56). And even the enemies know that when this verse was revealed, people asked the Prophet(saww), "O Messenger of Allah! We know how to greet you but how do we send blessings on you?" The Prophet(saww) replied, "Say: 'O Allah! Send your blessings on Mohammad and the family of Mohammad' as you did for Ibrahim and the family of Ibrahim. You are the Praised and the Glorified Lord." Can any of the Muslims deny this? "No," replied the scholars. Ma'moon added, "This is undeniable and the entire nation agrees about this. Do you know of any verse that is even more powerful than this verse?" Imam Al-Redha(as) replied, "Yes. Tell me about these verses, "Ya Sin. By the Qur'an, the book of wisdom, verily you are one of the messengers, on the straight path" (36:1-4). Tell me who is “Ya Sin”? The scholars replied, "No one has any doubt that "Ya Sin" is Mohammad." Imam Al-Redha(as) continued: Then Allah has given a virtue to Mohammad and his family that is impossible to be measured, for Allah never says Salaam to anyone except to the prophets. For example, He says, "Salaam be on Nuh among the worlds" (37:79) or "Salaam be on Ibrahim" (37:109) or "Salaam be on Musa and Harun" (37:120). But He did not say Salaam be on the family of Nuh or the family of Ibrahim or the family of Musa or Harun, but He did say, "Salaam on the family of Ya Sin" (37:130) and this means the family of Mohammad. Ma'moon said, "I knew that only the source of prophethood could explain this verse the way you did." Eighth: 'And know you (O believers) that whatever you acquire, a fifth of it is for Allah, and for His Messenger, and for his near relatives"(8:41). Allah in this verse unites the share of the near relatives with the share of the Messenger with His own share. And this is another difference between the family and the rest of the nation, because Allah has separated the family from the rest of the nation. He wants them (the family) to have what He wants for Himself. Therefore, they are the chosen ones because He starts with Himself (in verse 8:41), then He mentions His Messenger and then the "near relatives." So whatever the believers acquire in battles or in any other way, if Allah is pleased with it for Himself, He is pleased with it for the near relatives as well. This verse affirms an already confirmed concept and this virtue will stay with them in the wise and speaking Book of Allah until the Day of Judgement, the book that says, "Falsehood cannot come at it, from before it, or from behind it. It is a revelation from the All-Wise, the Owner of Praise" (41:42). As for "the orphans and the needy" (who are mentioned after the "near relatives" in the same verse), understand that the orphans will be excluded from this verse when they reach the legal age. And the needy will be excluded from this verse when their needs end and they receive some wealth. However, the share of the "near relatives" will continue until the Day of judgement, and it applies to both the needy and the wealthy from among them because there is no one wealthier than Allah and His Messenger. And although they are wealthy, the share still applies to them. Allah assigns a share for Himself and His Messenger, and He has assigned the same share for the "near relatives" and this is not only limited to that which is gained from battles. The same order applies to obedience. Just as Allah assigns the share first to Himself, then to the Messenger of Allah(saww) and then to his family, He says, "O you who believe! Obey Allah and obey the Messenger and those vested with authority (from) among you” (4:59). The same applies to the verse of Wilayat in which Allah says, "Verily, verily, your Wali (the one with authority) is Allah and His Messenger and those who believe and establish the prayer, and give the poor-rate while they are (in the state of Ruku) bowing down" (5:55). Just like with the shares, in these two verses Allah unites obeying the family with obeying Him, and He unites their Wilayat with His Own Wilayat and the Wilayat of the Messenger. But when it comes to Sadaqa, Allah excludes the Prophet(saww) and his family from it by saying, "Verily alms are only for the poor and the needy and those employed to administer (the funds); and those whose hearts are to be won over, and for ransoming the captives, and those who are in debt, and in the cause of Allah, and for wayfarer a duty ordained by Allah" (9:60). So do you see any share being mentioned for Allah or his Messenger or the family? You do not because Allah has excluded Himself and His Messenger and the family of the Prophet from alms. Not only are they excluded from it, it is unlawful for them to use it because it is the dirt and the remainder of peoples properties. And the family of the Prophet are purified from any uncleanliness. And when Allah purified them with a thorough purification, He allowed them to have that which He allows Himself to have, and He forbade them to have that which He forbids Himself to have. Ninth: We are the family of "DHIKR" to whom Allah refers in His Book by saying, "So ask the family of DHIKR if you do not know" (16:43). So ask us if you do not know. The scholars said, "Allah meant the Jews and the Christians in this verse." Imam Al-Redha(as) replied, "SUBHANALLAH! Is it possible for Allah to order the people to ask the Jews and the Christians when they have questions although they claim that their religion is better than Islam?" Ma’moon asked, "Can you prove them wrong from the verses in the Qur'an?" Imam Al-Redha(as) replied, "Yes. DHIKR' is the Messenger of Allah(saww) and we are his family because Allah says in His book, "You men of understanding who have believed, fear the wrath of Allah. Allah has indeed sent down DHIKR, a Messenger to you who recites to you the clear signs of Allah" (65:10-11). So then 'DHIKR' is the Messenger of Allah(saww) and we are his family." Tenth: Allah says in the "forbidding" verse. "Forbidden to you are your mothers, and your daughters, and your sisters, and.."(4:23). So tell me, if the Messenger of Allah(saww) was alive, could he marry my daughter or my granddaughter?" "No," they all replied. "What about your daughters?" asked Imam(as). "Yes," they replied. Imam Al-Redha(as) said, "Then this tells you again that I am from his family and you are not. And this is another difference between the nation and the family, because if the nation was the same as family then your daughters would also be forbidden to the Prophet(saww)." Eleventh: Allah refers to the believers from the people of Fir’awn by saying, A believer, a man from among the people of Fir'awn, who was concealing his faith said: 'Will you kill a man because he says: 'My Lord is Allah, when he has brought clear proofs to you...." (40:28). That man was Fir’awn's maternal cousin and Allah refers to him as a man from the people of Fir’awn. So the "people of Fir’awn" is not defined based on the religion, it is based on family relations. We are from the blood of the Prophet(saww) and we are his close relatives. And this is another difference between the nation and the family. Twelfth: "Enjoin prayer (Salaat) on your family and adhere steadily to it" (20:132). Allah has specifically chosen us in this verse. From the day this verse was revealed, the Messenger of Allah(saww) used to come to the door of the house of Ali(as) and Fatema(sa) five times a day for nine months and say, "May Allah have mercy on you. Establish prayers." Then Imam Al-Redha(as) added. "Allah has never honoured the family of any prophet the way He has honoured us." Ma'moon and the scholars said, May Allah reward you. O family of the Prophet. We cannot find the explanation of Qur'an anywhere but with you." Source: Basharat ul Mustafa Le Shiyyat e Murtuza, Chapter 7, Hadees 43 / Bihar ul Anwar, Vol 16, Pg 87/Vol 25, Pg 229/Vol 23, Pg 167/ Vol 94, Pg 51 / Oyoun Akhbar Al Redha, Pg 228-240 / Ta’weel Al Ayaat, Vol 2, Pg 501, Amaali of Sheikh Sadouq, Pg 121

Here is the part 1 to the recent article I came across.... Are we segregated in our own religion? Are we divided over who should have taken over the spread of Islam after the last Prophet? Do we lack the common sense to realize that the purpose of Islam and a true believer is to worship the one true God? Nonetheless, we have allowed ourselves to fight for thousands of years over the succession of our leaders. We seem to forget that no one owns the throne. We continue to fight over internal theology, land, money, and property. In these times, our religion demands unity and clarity of vision and yet, there still exists much inequality and confusion. Two of the biggest sects in Islam that have been in conflict are Sunni & Shi’ite. Let me ask you three questions: Do you pray to Allah? Do you read the Quran? Do you answer to the Adhaan? If both sides agree on these questions then no further justification is necessary. To be a Muslim means to be unified and not divided. Do not worship prophets, imams, and other greats who were sent to portray the ideal example of a true Muslim. The prophets were sent to prove the existence of God (Al-Lah) and chosen to exemplify the highest qualities a human being can possess. They even forbade their own followers from worshipping or idolizing them for they were only men. They reminded us not to focus on their miracles. Miracles would not exist without the power of the Creator. We pray to the one and only, most merciful, most greatest: God. The Prophet Muhammad (p.b.u.h.) who was sent to this world as the final Prophet of God, willed that his remaining materials and clothing be burned after his death. He did so to prevent the ignorance of humanity from idolizing or worshipping those meaningless and temporal material things. We are only meant to prostrate to God. No one else is worthy of worship since we all are human and we all are equal. Islam is unity! Islam is peace. Islam is a religion which teaches us to pray for our enemies and those who wrong us for they are in need of the fear and knowledge of God. Islam teaches us to be pious, generous, humble, loving, and to never disrespect other religions, regardless of our differences. Islam teaches us humility, self-control, and understanding the strength of patience. In Islam, just like other religions, there are good and there are bad. I say this in caps, IT IS THE INDIVIDUAL who chooses to do wrong, or chooses to do right. We are creatures of free will that is given by God according to His wisdom and plan. The mass media quickly and unjustly categorizes all of Islam as hateful due to the actions of a small minority. The media colors the word “Muslim” in such a negative light that it evokes fear and hatred in the masses. There are so many Muslims out there who live in fear of hate crimes and harsh discrimination against themselves and their families. It is truly tragic that these innocent Muslims live as prisoners in their own neighborhoods as if something was wrong with them. In addition, there are Muslims who are afraid to BE Muslim in public. They feel compelled to act in a certain manner and dress a certain way just to fit into their environment. In the post-Jim Crow era, African Americans had to make their best efforts to integrate into a desegregated environment but were still viewed as inferior. The situation of some Muslims living in the West is very similar in the post 9/11 era. I sincerely feel pity for the people who are quick to believe everything they hear and see. There are so many different issues that confront us during life in this world that it can easily fill numerous books and hours of conversation. I want to make two things very clear before I end this statement. The first: Islam is one! We do not need to divide and conquer within our own religion when the end result is the same and the faith we attain along the way is the same. The second point: My brothers and sisters, do not be afraid to be you! You do not and should not have to conform or wear a “uniform” to fit in. I write this to all Muslims that were raised being told that they fall within a certain sect. I urge them to wake up and put these differences aside. I also write this for people who are unaware of the real definition of Islam. Last but not least, I write this for the general public to realize the qualities we should learn to cultivate within ourselves to become more pure human beings. Qualities such as humility, generosity, kindness, gratitude, and patience. At the same time, we must to learn to turn away from the evils of jealousy, pride, egotism, envy, and hatred.