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The notion of love has it's roots in the trait of kindness. Only a kind person can understand and exhibit love. Now, kind here is not someone who gets delighted after seeing a baby or a dog and starts adoring it. Neither it is someone who starts crying everytime after watching something bad happening to someone. So, what is kindness? A kind person is the one who is bent upon helping anyone with whatever problem one has. He is thirsty of such people who need help. An extremely kind person doesn't want anyone to ask him to help. He feels ashamed if such a thing happens. So, kindness is the pure trait of helping different beings in their works with utter selflessness. Only faith can depict such traits. As Ayatullah Shaheed Murtadha Mutahhari writes in his book, "It is religious faith alone which, above all, respects Truth, honors justice, encourages kindness". So, kindness is a spiritual trait. As this trait becomes more and more apparent within the realm of spirit; it indicates towards a strong, inevitable and beautiful reality. This is called love. It seems, overtly, as if kindness causes love. But no, it is actually love that is the cause of this kind behavior. Love is a feeling while kindness is a trait. Love, though is an extreme force, not easy to control but it has levels. It seems as if it ascends from relative realities to absolute reality. Actually, it breaks down from absolute reality to relative bounds. At the lowest level of this hierarchy is human to human love. This has no essence of itself. It's core lies in faith only. This is just a symbol. Despite being very limited and quite less, it exists. The Holy Prophet (صلى الله عليه وآله وسلم) has said, "Allah has divided kindness into 100 parts. Out of which 1 part is induced in all humanity." So, the love amongst the humans is basically, 100th part of the entire phenomenon. Amazing. This love can be seen everywhere and everyone has experienced it. May Allah let every person have a taste of love. Love of a mother for her child, a father for his child, among siblings, friends, family relatives, husband and wife etc. It doesn't even matter how they are related or is their even any relationship or not. Love is independent of any relationship, distance or any material dimension. It can be resembled in different ways but love doesn't depend upon it's symbol. At this point, a human mind starts to tremble. Because this feeling is incomprehensible and unpercievable. He tries to break and kill all the false perceptions that might be their. Love, as I said, has no physical dimension. Though, a human mind lagging the ability to understand it, might mistake it (and it happens very often). False notions are created which shame the truth and pure character of love. Carnal desires related to lust and greed always wander in a human mind. But problem occurs when these satanic thoughts are confused or assumed wrongly as love. From this point, this spiritual notion gets materialized and humiliated. This happens to such an extent that as a result it stops the progress of the spirit of a human being. It makes a person blind towards the reality of love — which is progressive — and stops the journey of soul towards it's ultimate destiny. Human love is just a medium to reach the divine and absolute reality of love but greed makes a person feel as if human love itself is divine and he has found our god in the form of that person or being we love in this material world. So, the final result of this false notion is infidelity. Here is the difference between both. The fake love vs real love. One is destructive to an extent that it directs you to hell and the other might help you reach heaven without any punishment. Heaven and hell? Where did that come from? Yes, as I said, Love is truth. Truth is love. And it is divine and absolute. If a human being on the path of love and kindness doesn't recognize Allah or as a result of love, his faith doesn't reach closer to certainty, then he is trapped in a false notion. Above the level of love is worship which is the last. Love is a consequence of the manifestation of divinity (Maarefat e Ilaahi). As I said love doesn't combines, it breaks down. When we practice taqwa, adhere to our faith, earn knowledge, struggle, stay patient and thus our counted amongst the guided ones; we see the beauty of Allah through the eyes of our heart. It amazes us and turns us crazy. Maula Ali (عليه السلام) says when Asked by his companion Dhalib al Yemani, "Yaa Amir ul Momineen (عليه السلام), Have you seen your Lord?" Maula says, "Would I worship that which I do not see? When Asked, "How do you see him"; Amir up Momineen (عليه السلام) says, "Eyes do not see him with direct witnessing. But hearts percieve him through the realities of authentic belief". Seeing the beauty of Allah though he is unseen. This is Maarefah of Allah. This maarefah from worship and a constant search of being, causes love. But love pays back. Love increases the power of worship and makes it more extreme. It beautifies the already beautiful worship of Allah. It makes a person forget this world. It makes him turn away from this world. Such a human being who is drowned in this extreme love of his beloved (Allah (سُبْحَانَهُ وَ تَعَالَى) ) is dying to meet his Lord as is also clear from the munajaat of Maula Ali (عليه السلام). Love of Holy Prophet (صلى الله عليه وآله وسلم) and AhlulBayt (عليه السلام) for Allah and it's depiction in history is the only way we can fascinate ourselves with the beauty of this feeling. Such a person, loves everything associated with Allah. He can sacrifice himself for the sake of Allah. Not only himself, his entire existence without any hesitation. It is written about Maula Ali (عليه السلام) that when some muslims came to the Holy Prophet (عليه السلام) to complain about Ali (عليه السلام), the Prophet (عليه السلام) said, "Don't complain about Ali, he is crazy (Majnoon) in love of Allah (سُبْحَانَهُ وَ تَعَالَى)." Now, removing all conseptualization let me make it clear through the intercession of AhlulBayt (عليه السلام). Love is, when a man sleeps for the sake of Allah on the bed of The Messenger of Allah (صلى الله عليه وآله وسلم) even after knowing that he is surrounded by swords. Love is, when Fatima (SA) spends days in hunger and nights in prayer of the Almighty but never complains to anyone about her pains. Love is, when this woman (Fatima (SA)) stands like a mountain between his husband — Wali of Allah — and the oppressors who were burning her house to defend Haq. Love is, when a woman(Fatima (SA) again) being a child accompanies her father and supports him when he is attacked, laughed off and taken lightly by the meccans for the message he conveys and as a result is called as Umm Abiha. Love is, when a man (Imam Hussain (عليه السلام) ) who has committed himself to sacrifice, after sacrificing his whole family, with his body bathed in blood puts himself into the last prostration (sujood) to his lord. Love is, when a woman (Zainab (SA) ) despite all what she saw, despite the chains around her body, despite the thirst killing her throat and the humility she beared as a consequence of her veil being taken away; despite no one, except her ill nephew, standing for her, speaks so loud and so clear that the throne of the tyrant of that time and everytime and his system from top to bottom trembles and breaks into pieces. Love is, when this woman is asked in a disrespectful tone, "Did you see what Allah did to you?" She says, "I saw nothing but the beauty of Allah ((سُبْحَانَهُ وَ تَعَالَى))". I cannot go ahead of this. So, it becomes clear that love is only for Allah (سُبْحَانَهُ وَ تَعَالَى) and from Allah (سُبْحَانَهُ وَ تَعَالَى). It resembles kindness and sacrifice. It actually needs sacrifice to flourish in every heart. It needs sacrifice as it's own resemblance. It needs sacrifice for the success of human spirit. Not only from an individualistic stand point because sacrifice has an impact on masses. So, here comes the importance of the greatest effect of love on a soul which is the spirit of sacrifice. Like Ibrahim (عليه السلام) did of his son. Like Lady Hajra (عليه السلام) did of her calm life with her husband and accepted to stay in a desert relying only on her beloved (Allah). So, sacrifice is the greatest symbol of love. And what is the greatest example of sacrifice? Karbala. Can you imagine a person who says to his companions that you will be martyred, your heads will be slaughtered and raised on lances? Who says: 'Leave me alone to die as my enemies need me and not you.' ? But however he may insist, his companions don't move. They are seeing themselves cut into pieces but our eager to go to the battle ground. Who cannot be stunned by such conviction? Who are these people? Who are we in front of such people? We follow our rubbish lame desires. Are we blind or is the history of such people not clear enough? What if we start to follow Weheb al Kalbi (رضي الله عنه), who got martyred and slaughtered while he just got married. What if the woman become like her wife, who saw her smart, young and wonderful husband getting slaughtered in front of her? What will go wrong if mother's take pride in sacrificing their children for the sake of Allah, wherever and whenever possible instead of pampering them and teaching them to become coward? Have you ever seen a sacrifice of a 6 months child? Can anyone imagine herself in place of Bibi Umm Rabab (رضي الله عنه)? Have you seen a mother who prays to Allah (سُبْحَانَهُ وَ تَعَالَى) and prostrates in front of Allah out of thankfulness when she hears the news that both of her dear sons got martyred? She doesn't even cry on them. She barely asks about their dead bloodied bodies. Allahu Akber! What can one say? Just doing this conversation and penning down this glorification of love is making me tremble. Karbala's example is unique just like our religion and the holy figures that stand as divine guides for us. Though Karbala carries the legacy of simple human beings like us. But can you see how love changes everything? Imam Hussain (عليه السلام) created friends of Allah (سُبْحَانَهُ وَ تَعَالَى) out of human beings. His Caravan of sacrifice led the greatest example of divine love humanity will ever see. What can we take for us from here besides humility as lovers and shame as worshippers. Humility about our weak hearts who don't nourish the feeling of love to such an extent. Shame that our prostrations, if even as much as the stars in the sky, cannot equate to the millionth of the prostrations of the Martyrs of Karbala on the plains of Karbala. But their is a glimmer of hope. It's true that love of Allah (سُبْحَانَهُ وَ تَعَالَى) is far beyond from the realm of imagination and we cannot sustain it so easily. But their is hope. Hope that comes from AhlulBayt (عليه السلام). Hope that takes an afflicted, painful heart full of regret in the camp of Yazid, from his calm abode to Imam Hussain (عليه السلام) within a night. Hope that makes us quit our food and drinks on the 10th of Ashura (those who genuinely do) and makes us cry and vail for Imam Hussain (عليه السلام). As this hope remains, it is developed through love. Love for Ahl ul Bayt (عليه السلام). Love for Imam Hussain (عليه السلام). If we make efforts, it is not difficult. When Hurr ibn Yazid al Riyahi (رضي الله عنه) changed his fate in one night by developing all these traits, realising all these instincts; why can't we? He developed love for Imam Hussain (عليه السلام). This is intercession. When Imam (عليه السلام) becomes your beloved, your destiny, he will divert your path towards the divine love of Allah (سُبْحَانَهُ وَ تَعَالَى). The notion of mourning the martyrdom and misery of Imam Hussain (عليه السلام) opens the door of love, devotion and self sacrifice within the soul of a human being. It's so deep that it can revive a dead soul. Imam Khomeini has said, "Keep the event of Karbala and the holy name of Imam Hussain (عليه السلام) alive. For by it's survival, Islam will survive." So, don't miss these mourning events. Marsiya and Nauha recited for our beloved Imam (عليه السلام). You will automatically notice that Allah has changed you. You will experience that change at the end of Muharram. As if some new hidden realities have been shown to you. Even if you read down entire books of Hadith and Qur'an and pray day and night, the effect on your soul will not be as swift as contemplating on the tragedy of Karbala and the life of Ahlul Bayt (عليه السلام). Qur'anic verses are beautified by the character of Ahlulbayt (عليه السلام). Qur'an is a book and it's visual reality is the life of Ahlulbayt (عليه السلام). If you have love for Ahlulbayt (عليه السلام), you'll fall in love with Qur'an automatically. Falling in love with both of them will let you gain Maarefat of The Holy Prophet (صلى الله عليه وآله وسلم) and his Maarefat to the love of Allah. When this divine love will be in your heart, it will break down into infinite denominations and will fall as kindness upon every creature of Allah. In this way, you'll find yourself in love with everything. As Imam Hussain (عليه السلام) says, "O Allah, What did he find who lost you? What did he lose who found you?" [Dua Arafah]. Start your journey of love and immerse yourself in this ocean of love. Though this is nothing in comparison to what an explanation of love should be and my words are not enough to express it. Even if I write what all encompasses my mind, I won't be able to convey it completely.

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.

Self development is an important practice. It helps you to understand yourself better and create balance in your life. Self development is same as trying to clean a messy room after a month! To do so, you must start small and progress further, but how? When you're new to something, you're told you "Observe and Report!". Same works for self development. You're supposed to reflect and improve what you find messed up about/within yourself. If you can't find the problem, you can't come up with a solution. There's a hadith that states, An hour of reflection is better than an entire year's worship Before you go to sleep, think of all the things that you did that day, like replaying a movie of the entire day in your mind. What wrongs did you do and what rights did you do? Were you rude to someone or let out your anger on someone? Did you miss prayers? Were you selfish? Did you insult someone? Did you get into a fight? Perhaps someone got hurt because of you? You get the point. Pick one and decide not to do it for one day. You could start with, I'll not be angry with anyone for the entire day. Go through it for one day and then increase the number of days to three and so on. Once you go through it for a month, move to the next bad habit. It'll take time but it'll be worth it. One year and you'll be a completely different person; a person with a balanced and sound mind. (Unless your list is too long :3 )

Assalam o Alaikum, Wa Rehmatullah, Wa Barakatuhu. The First Duty – Personal Submission The following four Quranic terms express the essence of personal submission. 1. Islam Literally it means to completely surrender, to give up resistance, and unquestioningly obey Divine commandments. The Qur’an requires of us that we enter Islam wholly: O ye who believe! Enter into Islam wholly (Al-Baqarah 2:208) There is no such thing as partial acceptance of Islam or partial obedience to God. It is unacceptable to obey certain commands and disregard others. Then do you believe in a part of the Scripture, and reject the rest? Then what is the recompense of those who do so among you, except disgrace in this life? And on the Day of Judgment they shall be consigned to the most grievous torment. For Allah is not unmindful of what you do. (Al-Baqarah 2:85) 2. Obedience (ita`ah) Obedience represents the spirit of Islam from an enhanced perspective. While Islam signifies surrender and giving up any resistance, obedience denotes one’s willing submission in an active and positive sense. “Obey Allah and obey the Messenger, but if you turn away, the duty of our Messenger is only to convey clearly.” (At-Taghabun: 64:12) 3. Abstinence (taqwa) The term abstinence approaches the concept of Islam from the opposite direction of `ita`ah. Whereas obedience represents an active and positive response to the requirements of Islam (submission), abstinence is its active but negative dimension. O believers! Fear Allah as He should be feared, and die not except in a state of Islam. (Al-i-‘Imran 3:102) 4. Worship (`ibadah) The Arabic word "`ibadah" stands for both worshipping and praising, embracing the twin connotations of obedience and love. This is perhaps the most comprehensive term regarding personal submission. As a term it might be defined as, “To surrender oneself completely out of love”. I have only created Jinns and men, that they may serve Me. (Az-Zariyat 51:56) The Second duty – Taking the Message of Islam to Others Whereas our first obligation was at the individual and personal level, the second obligation has to do with reaching out to others. There are again four terms that are worthy of our special attention. 1. Preaching (tableegh) This literally means taking the message to others. Islam will reach far and wide only when it is taken far and wide by those who profess to believe in it. God enjoined the Prophet Muhammad (SAW) in the following manner: O Messenger! Proclaim which has been sent to you from your Lord. (Al-Maida 5:67) Likewise, the Prophet (SAW) has instructed us to convey his message (even if it is a single ayah) to others: And convey on my behalf, even if it is a single ayah. 2. Calling others to Islam (da`wah) Da`wah means calling others to Islam. And who is better in speech than he who calls men to Allah and does righteous deeds and says I am one of the Muslims. (Fussilat 41:33) Invite all to the way of your Lord with wisdom and beautiful preaching; and argue with them in a way that is better. (An-Nahl 16:125) 3. Enjoining Good and Forbidding Evil Whosoever among you observes some evil, it is his duty to stop it by his hand, if he is unable to do so, then with his tongue, and if he is unable to do even this, he should condemn it in his heart, but this represents the weakest degree of faith. [Hadith] 4. Being Witnesses unto Mankind (shahadah `ala an-naas) It stands for being God’s witness over the people so that one may affirm and testify on the Day of Judgment that the duty of conveying the message to others and adequately representing the Divine commands had been duly performed. In performing this duty one becomes representation of God’s messengers, since it was this very task that has been defined as the mission of the messengers themselves. How then, when we brought from each people and we bring you as a witness against these people? (An-Nisa 4:41) Thus we have made of you an Ummah, justly balanced, that you might be witnesses over all peoples, and the messenger a witness over you. (Al-Baqarah 2:143) The Third Duty - Establishing Islam Preaching the creed and ideas of Islam at a dogmatic level is one thing, but calling others to join together in establishing it as a practical reality is something completely different. Four Qur'anic terms bring out the Qur’anic injunctions of this third duty as well. 1. Supremacy of the Lord (Takbeer-e-Rabb) And make your Lord Supreme. (Al-Mudathir 74:3) Read in the name of your Lord and Cherisher Who created man, out of mere clot of congeal blood. Recite and your Lord is most Bountiful. He Who taught the use of the pen and taught the man that he knew not. (Al-‘Alaq 96:1-5). 2. Establishing Islam (Iqamatud Deen) That you establish the religion and make no divisions therein. (Ash-Shoora 42:13) The economy, social life, political system and all public institutions should be in accordance with the dictates of Islam and under Divine authority. Only then it may be said that Islam is established. Otherwise, it should be clear that Divine revelation is not merely for recitation and praise. It is clearly said in the Qur’an: Say: O people of the Book! You have nothing unless you establish the Law of the Gospels and all the revelation that has come to you from your Lord. (Al-Maidah 5:68) 3. Supereminence of Islam (Ad-deenu kulluhu lillah) And fight them on until there is no more tumult (or oppression) and the religion is Allah’s. (Al-Baqarah 2:193) And fight them on until there is no more tumult (or oppression) and there prevail justice and faith in Allah alone.” (Al-Anfal 8:39) 4. Ascendancy of Islam (izharu deenil haqq `ala ad-deen kullihi) It is He, who has sent His Messenger with guidance and the true religion (Islam) to make it victorious over all way of life. (As-Saff 61:9) Same wordings (without any difference in the slightest) also appear in Sura At-Tawbah and Al-Fath. In Surah Al-Tawbah and As-Saff, the ayah concludes with the words: “Though it may displease the Mushrikeen” while in Surah Al-Fath it ends with: “And Allah suffices as a witness. ” JAZAK Allah KHAIRAN

The worship of alive people is not polytheism, but dead people!!! One of the strange Fatwas of Wahhabis is that requesting the need from dead body or unseen person or disable person is polytheism. However, such request from alive person who is able to fulfill the need is not polytheism. This criteria is one of Whhabis innovation that neither has been in Quran nor traditions. According to the wisdom, if requesting something considers as worship and polytheism, such requesting must be considered as worship of both dead and alive body; otherwise, it must not be polytheism, like prostrating that is Haraam to do it for both dead and alive body. What is your opinion, and I am wondering if there is some evidences from Quran in order that getting request from dead body is polytheism.

This article is based on the verses of Quran relevant to the following areas: 1- Serving and Praying to Allah 2- Serving to other (gods / Illah) other than Allah 3- Calling Others (Illah / gods) 4- Calling Auliya other than Allah 5- Calling Auliya / Wali from Allah The detail can be seen in the sections given below: A- Praying and Serving Alone to Allah (for any Harm or Profit): ٥_٧٦ قُلْ أَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّۭا وَلَا نَفْعًۭا ۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ [shakir 5:76] Say: Do you serve besides Allah that which does not control for you any harm, or any profit? And Allah-- He is the Hearing, the Knowing. _١٨ وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَٰٓؤُلَآءِ شُفَعَٰٓؤُنَا عِندَ ٱللَّهِ ۚ قُلْ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعْلَمُ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ [shakir 10:18] And they serve beside Allah what can neither harm them nor profit them, and they say: These are our intercessors with Allah. Say: Do you (presume to) inform Allah of what He knows not in the heavens and the earth? Glory be to Him, and supremely exalted is He above what they set up (with Him). ١٦_٧٣ وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًۭا مِّنَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ شَيْـًۭٔا وَلَا يَسْتَطِيعُونَ [shakir 16:73] And they serve besides Allah that which does not control for them any sustenance at all from the heavens and the earth, nor have they any power. ٢١_٦٦ قَالَ أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمْ شَيْـًۭٔا وَلَا يَضُرُّكُمْ [shakir 21:66] He said: What! do you then serve besides Allah what brings you not any benefit at all, nor does it harm you? ٢٥_٥٥ وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ ٱلْكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرًۭا [shakir 25:55] And they serve besides Allah that which neither profits them nor causes them harm; and the unbeliever is a partisan against his Lord. ٢٩_١٧ إِنَّمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَوْثَٰنًۭا وَتَخْلُقُونَ إِفْكًا ۚ إِنَّ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًۭا فَٱبْتَغُوا۟ عِندَ ٱللَّهِ ٱلرِّزْقَ وَٱعْبُدُوهُ وَٱشْكُرُوا۟ لَهُۥٓ ۖ إِلَيْهِ تُرْجَعُونَ [shakir 29:17] You only worship idols besides Allah and you create a lie surely they whom you serve besides Allah do not control for you any sustenance, therefore seek the sustenance from Allah and serve Him and be grateful to Him; to Him you shall be brought back. ٢٩_٢٥ وَقَالَ إِنَّمَا ٱتَّخَذْتُم مِّن دُونِ ٱللَّهِ أَوْثَٰنًۭا مَّوَدَّةَ بَيْنِكُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍۢ وَيَلْعَنُ بَعْضُكُم بَعْضًۭا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّٰصِرِينَ [shakir 29:25] And he said: You have only taken for yourselves idols besides Allah by way of friendship between you in this world's life, then on the resurrection day some of you shall deny others, and some of you shall curse others, and your abode is the fire, and you shall not have any helpers. The Clarification of these verses can be made by the following verses of Quran: ٢٥_٣ وَٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ لَّا يَخْلُقُونَ شَيْـًۭٔا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّۭا وَلَا نَفْعًۭا وَلَا يَمْلِكُونَ مَوْتًۭا وَلَا حَيَوٰةًۭ وَلَا نُشُورًۭا [shakir 25:3] And they have taken besides Him gods (for worship), who do not create anything while they are themselves created, and they control not for themselves any harm or profit, and they control not death nor life, nor raising (the dead) to life. ١٨_١٥ هَٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَٰنٍۭ بَيِّنٍۢ ۖ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًۭا [shakir 18:15] These our people have taken gods besides Him (for worship); why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah? ٢٥_٣ وَٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ لَّا يَخْلُقُونَ شَيْـًۭٔا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّۭا وَلَا نَفْعًۭا وَلَا يَمْلِكُونَ مَوْتًۭا وَلَا حَيَوٰةًۭ وَلَا نُشُورًۭا [shakir 25:3] And they have taken besides Him gods, who do not create anything while they are themselves created, and they control not for themselves any harm or profit, and they control not death nor life, nor raising (the dead) to life. ١٨_١٥ هَٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَٰنٍۭ بَيِّنٍۢ ۖ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًۭا [shakir 18:15] These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah? ٤٣_٤٥ وَسْـَٔلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ ٱلرَّحْمَٰنِ ءَالِهَةًۭ يُعْبَدُونَ [shakir 43:45] And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Beneficent Allah? ٢١_٢٩ ۞ وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَٰهٌۭ مِّن دُونِهِۦ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ [shakir 21:29] And whoever of them should say: Surely I am a god besides Him, such a one do We recompense with hell; thus do, We recompense the unjust. ٢١_٢٢ لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا ۚ فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ [shakir 21:22] If there had been in them any gods except Allah, they would both have certainly been in a state of disorder; therefore glory be to Allah, the Lord of the dominion, above what they attribute (to Him). No Muslim Prays and Serves to any God (Illah for worship) beside Allah swt since Muslims Pray 5 times a day prostrating to Allah swt, and these verses are considered addressing Mushrikeen (who worship idols) and Kufar. ٦٠_٤ قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌۭ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍۢ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ [shakir 60:4] Indeed, there is for you a good example in Ibrahim and those with him when they said to their people: Surely we are clear of you and of what you serve besides Allah; we declare ourselves to be clear of you, and enmity and hatred have appeared between us and you forever until you believe in Allah alone-- but not in what Ibrahim said to his father: I would certainly ask forgiveness for you, and I do not control for you aught from Allah-- Our Lord! on Thee do we rely, and to Thee do we turn, and to Thee is the eventual coming:

The Holy Prophet (s.a) has said, that these prayers are Means of forgiveness and on the first night in our grave, the Almighty will send the reward off this prayer in the best, enlightened and eloquent form. When inquired, will reply, ‘‘My Beloved,, glad tidings to you that you have found salvation from every hardship and horror..’’When asked,, ‘‘Who are you?’’ ‘‘By God I haven't seen any one more beautiful than you,, I haven't heard a word sweeter than yours,, or a fragrance better than you?’’ In reply,, ‘‘I am,, that prayer which you offered on the eve off the first Friday of the month of Rajab. I have come to you,, to be your companion in this loneliness,, to remove from you your fright and horror.. Be lest assured that my shelter will be with you until the blowing off the Horn off the Day off Judgment..’’ THE AMAAL OF LAILATUL RAGHAIB It is recommended to fast on the first Thursday & between Maghrib & Isha recite 12 Rak’at namaz in six sets of 2 units.(with niyat/intention of Rija ) In every Rak’at after surah al Hamd recite 3 times Surah al-Qadr & 12 times Surah Ikhlaas. After completing the full prayer recite :- Recite 70 times: O Allah send blessings on Muhammad, the Ummi Prophet, and on his descendants. Allahumma s’ale a’laa muh’ammadin nabiyyil ummi wa a’laa aaleh. Then go into sajdah & recite 70 times: Holy and most Holy is the Lord of the Angels and spirits. subbuh’un quddoos rabbul malaaaekate war-rooh’ Then sit erect & say 70 times: O Lord! Forgive, have mercy and be indulgent about that which Thou knows well, verily Thou art Sublime, Mighty. rabbighfir war-ham watajaawaz a’mma ta’lamo innaka antal a’liyyul a’zam Then go into sajdah & say 70 times: Holy and most Holy is the Lord of the Angels and spirits. subbooh’un quddoos rabbul malaaekate war-rooh Lailatul Raghaib & first Thursday of Rajab - Final.ppt

Imam Husain Says: "Some people worship God coveting his rewards. This is worship of merchants. Some people worship God, fearing His punishments. This is worship of slaves. Some people worship God, thanking His blessings. This is worship of the free superior persons". Some people worships God, because they fear of God's punishments. It is the worship of merchants, but it doesn’t mean that this kind of worshiping is meaningless. Actually worshiping like everything has different and prefect levels. The worship of merchants isn’t the prefect one. They are seeking interest like merchants. The second group that Imam Husain mentioned to them is those who worship God as slaves obey their boss. Slaves obey their boss because they fear of punishments and sanctions. So some people they obey God and worship Him because of hell and His Tribulation. But the most prefect and completed kind is worshiping God for His grace. As Imam Husain (s.a) worshiped him in this way at the night of Ashura. As Imam Ali (s.a) mentioned to these levels of worship of God. He says "There are people who worship Allah to gain His Favors, this is the worship of traders; while there are some who worship Him to keep themselves free from His Wrath, this is the worship of slaves; a few who obey Him out of their sense of gratitude and obligations, this is the worship of free and noble men".

Asalam Alykum, Are there any centers where there are native Arab speakers? Is there a such a community that one can join within the United Kingdom specially in England. Ma'Salam

2 Minutes Islamic Sermon. Enjoy it :) http://www.youtube.com/watch?v=rpGG-X81QtA

hi everyone, i have a question that why do people worship a certain landmark like we can take the example of saudi arabia and iran we all know that there are sacred places there, we should worship those sacred places why do people worship the whole nation or the country, even if the govt of the country is doing things against human rights or religious rights.

(bismillah) (salam) I thought this was truly immense so I wanted to share it with you all from the book - http://lib.ahlolbait...n-Musa-Al-Rida/ Al-M’m¡n sent Raj¡’ b. Ab¡ al-Dahh¡k to Medina in order to bring the Im¡m to Khuras¡n. The latter went and accompanied him on the road from Medina to Maru. He has reported the following about his acts of worship: “By Allah, I have never seen a man more (earnest) than him in seeking protection in Allah (the Great and Almighty), mentioning Him in all his times, and fearing Him. When he rose in the morning, he performed the morning prayer. When he finished his prayer and said the taslim, he sat in his place of prayer and (began) glorifying Allah, praising Him, saying: ‘Allah is Greater! There is no god but Allah! O Allah bless the Prophet and his family, may Allah bless him and his family.’ He continued these phrases until the sun rose. Then he prostrated himself in prayer for a long time. Then he went to the people to speak to them and to preach to them until it was forenoon. Then he renewed his ablution and returned to his place of prayer. When the sun came near to descending (from its midday zenith), he stood and prayed six rak‘as. In the first rak‘a he recited the sura al-Hamd and the sura qul y¡ ayyuh¡ al-k¡fir¡n. In the second rak‘a he recited the sura al-Hamd and the sura qul huwa Allah ahad. In every rak‘a of the four-rak‘a prayers he recited the sura al-Hamd lill¡h and the sura qul huwa Allah ahad, and then he recited the taslim. Then he recited his personal prayer in the second rak‘a before the kneeling and after the recitation. Then he said the adh¡n (the call to prayer). Then he prayed two rak‘as. Then he said the iq¡ma (the declaration of standing for prayer) and performed the noon prayer. When he recited the taslim, he glorified Allah, praised Him, and said: ‘Allah is Greater! There is no god but Allah!’ He continued these phrases for a long time. Then he performed Sal¡t al-Shukr (the prayer for giving thanks). In it he said: ‘Thanks be to Allah,’ for one hundred times. When he raised his head, he stood and prayed six rak‘as. In each rak‘a he recited the sura al-Hamd lill¡h and the sura qul huwa Allah ahad. After each two rak‘as he recited the taslim. Then he said his personal prayer in the second rak‘a before the kneeling and after the recitation. Then he said the adh¡n (the call to prayer). Then he prayed two rak‘as and said his personal prayer in the second rak‘a. When he recited the taslim, he stood and performed the afternoon prayer. When he recited the taslim, he sat in his place of prayer, glorified Allah, praised Him, and said: ‘Allah is Greater! There is no god but Allah!’ Then he prostrated himself in prayer and said one hundred times: ‘Thanks be to Allah.’ “When the sun set, he performed the ritual ablution, said the adh¡n and iq¡ma, and performed the three rak‘as of the evening prayer. Then he said his personal prayer in the second rak‘a before the kneeling and after the recitation. When he recited the taslim, he sat in his place of prayer, glorified Allah, praised Him, and said: ‘Allah is Greater! There is no god but Allah.’ He recited these phrases for a long time. Then he performed Sal¡t al-Shukr (the prayer for giving thanks). Then he raised his head and did not say anything until he stood and prayed four rak‘as, finishing each two rak‘as with the taslim. Then he said his personal prayer in the second rak‘a before kneeling and after the recitation. In the first rak‘a of these four rak‘as, he recited the sura al-hamd and the sura qul y¡ ayyuh¡ al-k¡fir¡n. In the second rak‘a he recited the sura al-hamd and the sura qul huwa Allah ahad. Then he recited the taslim. Then he sat and recited personal supplications until he entered into evening. Then he broke the fast. Then he stayed until about third of the night passed. Then he stood and performed the night prayer in four rak‘as. Then he said his personal prayer in the second rak‘a before kneeling and after the recitation. When he recited the taslim, he sat in his place of prayer mentioning Allah, the Great and Almighty, glorifying and praising Him, saying: ‘Allah is Greater! There is no god but Allah!’ He said these phrases for a long time. After saying his personal supplications, he performed Sal¡t al-Shukr, and then he went to bed. “At the last third of night he got up glorifying and praising (Allah), saying: ‘Allah is greater! There is no god but Allah!’ And he asked Him for forgiveness. Then he cleaned his teeth with the misw¡k (cleaning stick for teeth). Then he performed the ritual ablution. Then he stood and performed the late night payer. He said eight rak‘as. After each two rak‘as, he recited the taslim. In the first two rak‘as of them, he recited the sura al-hamd and the sura qul huwa Allah ahad thirty times. “Then he performed the prayer of Ja‘far b. Ab¡ T¡lib, which is four rak‘as. After each two rak‘as, he recited the taslim. After the second rak‘a of each two rak‘as, he said his personal prayer before kneeling. He regarded it as (part) of the late night prayer. Then he performed the other two rak‘as. In the first rak‘a he recited the sura al-hamd and the sura al-mulk. In the second rak‘a he recited the sura al-hamd and the sura hal at¡ ‘al¡ al-ins¡n. Then he stood and performed the two rak‘as of al-Shafa‘. In each rak‘a he recited the sura al-hamd one time and the sura qul huwa Allah ahad three times. He said his personal prayer after the second rak‘a. Then he stood and performed (the prayer of al-witr), which is one rak‘a. In it he recited the sura al-hamd, the sura qul huwa Allah ahad three times, the sura qul a‘¡dhu bi Rab al-falaq one time, and the sura qul a‘¡dhu bi Rab al-n¡s one time. Then he said his personal prayer before the kneeling and after the recitation. He would say (the following) in his personal prayer: “‘O Allah, bless Mohammed and the Household of Mohammed. O Allah, guide us through him whom You guided, make us well through him whom You made well, attend to us through him to whom You attend, bless us in that which You have given, protect us from the evil of what You decreed, for You decree and none decrees against You. Verily he whom You befriend is not lowly, and he toward whom You show enmity is not exalted, blessed are You and high exalted!’ “Then he said seventy times: ‘I ask Allah’s forgiveness and seek repentance from Him.’ When he recited the taslim, he sat and recited supplications for a long time. When the dawn approached, he stood and prayed the two rak‘as of the dawn. In the first rak‘a he recited the sura al-hamad and the sura qul y¡ ayyuh¡ al-k¡fir¡n. In the second rak‘a he recited the sura al-hamad and the sura qul huwa Allah ahad. When the dawn broke, he said the adh¡n and the iq¡ma and performed the prayer of the early morning in two rak‘as. When he recited the taslim, he sat and recited supplications until the sun rose. Then he performed Sal¡t al-Shukr (the prayer for giving thanks).” Just reading this left me in total awe.. I’ve purposefully paragraphed every time ‘then’ is mentioned to display how many acts of worship were actually carried out by our Holy Imam (as)..I think a serious reconsideration of our daily worship needs to take place; a serious reform within ourselves so we act with total obedience to offer servitude to our Lord. I mean look at our Imam (as) and this is purely out of love! Who are we to say ‘we’ve done enough’..

Fazeelat of Tasbeeh of Hazrat Zahra (s.a.) The Tasbeeh of Hazrat Fatima Zahra (s.a.) is from the emphatically recommended acts of worship in the Islamic Shariat. It has immense significance in the eyes of the infallible Imams (a.s.) and the Shiite jurists. It is a simple act of worship from the aspect of performance; however, its effect, reward and merit are abundant. This can be gauged from the fact that when the Holy Prophet (s.a.w.a.) wished to impart this act of worship to his daughter Janabe Zahra (s.a.), he declared, ‘O Fatima! I have granted you something that is superior to a maidservant and to the world and everything in it.’ (Aasaar o Asraare Tasbeehe Zahra (s.a.) , Pg. 7) In this context Imam Muhammad Baqir (a.s.) informs, ‘Allah is not worshiped by anything more meritorious than the Tasbeeh of Fatima Zahra (s.a.). Had there been any worship superior to it, most surely the Holy Prophet (s.a.w.a.) would have granted it to Janabe Fatima (s.a.).’ (Wasaaelush Shia , Vol 4 Pg. 1024) Imam Jafar Sadiq (as) says about the dearness of this Tasbeeh in the eyes of the Imams of the Ahlulbayt (a.s.): “Reciting Tasbeeh of Hazrat Zahra (s.a.) everyday after every Namaz is liked by me more than reciting one thousand rakats of (mustahab) namaz”. (Al-Kafi, Kitabus Salaat) Reciting this Tasbeeh results in forgiveness of sins. In a tradition , Imam Mohammad Baqir (as) says: “One who recites the Tasbeeh of Hazrat Zahra (s.a.) and then seeks forgiveness, will be forgiven”. (Wasaaelush Shia Vol 4, Pg. 1023) It also results in driving Shaitan away and in the satisfaction of Allah as tradition from Imam Mohammad Baqir (a.s.) says:“(Reciting Tasbeeh) drives away Shaitan and makes results in the satisfaction of Allah”. (Wasaaelush Shia Vol 4, Pg. 1023) Reciting Tasbeeh regularly delivers the reciter from adversities in this world as well as the hereafter. One of the graceful effects of the regular recitation of the Tasbeeh of Hazrat Zahra (s.a.) is that it delivers the reciter from adversities and hardships in this world as well as the hereafter. Thus one should not ignore its benefits and effects and should not be careless and lazy in its recitation In this connection, Imam Jafar Sadiq (as) says to one of his companions : “ You do adhere to it and be regular about its recitation, for surely one who is steadfast upon its recitation will not encounter adversity.” (Al-Kafi, Kitabus Salaat, Pg. 343) How to recite Tasbeeh of Hazrat Zahra (s.a.): According to a tradition from Imam Jafar Sadiq, one should recite Allaho Akbar 34 times, Alhamdolillah 33 times and Subhaanallah 33 times. (Behaarul Anwaar Vol 85, Pg. 334) Reciting Tasbeeh immediately after Namaz Tasbeeh of Hazrat Zahra (s.a.) should be recited immediately on completion of Namaz. This entails that as soon as the reciter has finished the Namaz, he should remain seated in the same position of Tashahud without moving his feet and doing any other thing, immediately he should commence the recitation of the Tasbeeh. The reciting of Tasbeeh immediately on completion of Namaz has a special excellence, which is not there otherwise. The above statement can be evidenced by the following tradition of Imam Jafar Sadiq (as) wherein he states: “One who recites the Tasbeeh of Hazrat Zahra (s.a.) before even moving his feet, Allah will forgive him..” (At-Tahzeeb of Shaikh Toosi (r.a.) , Vol 2, Pg. 105) I mam Jafar Sadiq (as) has said : “One who recites the Tasbeeh of Hazrat Zahra (s.a.) after a wajib namaz before he stretches out his legs ( i.e. he recites the Tasbeeh while he is in the posture of Tashahud) , then Jannat becomes wajib upon him” (Falaahus Saael by Ibne Taaoos (r.a.), Pg. 165) Another tradition from Imam Sadiq (a.s.) says: “One who glorifies Allah after the obligatory prayer through the Tasbeeh of Hazrat Zahra (s.a.), and then follows it up by saying ‘Laa elaaha illallaho’, Allah will forgive his sins.” (Al-Kafi, Kitabus Salaat, Pg. 342) Reciting the Tasbeeh of Hazrat Zahra (s.a.) before sleeping Imam Jafar Sadiq (as) says : “One who recites the Tasbeeh of Hazrat Zahra (s.a.) at the time of going to bed, he will be accounted amongst those who have remembered Allah a lot.” (Wasaaelush Shia Vol 4, Pg. 1026) In the book ‘Wasaaelush Shia’ there is a tradition from Imam Mohammad Baqir (as) which says that at the time of going to bed, Tasbeeh of Hazrat Zahra (s.a.)and then Maoozatain (Surah Falaq and Surah Naas) and Ayatul Kursi should be recited. Teaching the recitation of Tasbeeh to the children In this connection, Imam Jafar Sadiq (as) says : “ O Abu Haroon! We order our children to recite the Tasbeeh of Hazrat Zahra (s.a.)in the same manner as we order them for the performance of Namaz ” (Al-Kafi, Kitabus Salaat, Pg. 343) Reciting Tasbeeh made out of the Turbah of grave of Imam Husain (a.s.) It is better that the Tasbeeh of Hazrat Zahra (s.a.) be made of the pure Turbah (soil) of the grave of Imam Husain (a.s.) It has been narrated from Imame Zamana (a.t.f.s.), “ One who just holds the Tasbeeh made out of the soil of the grave of Imam Husain (as) and does not do any Zikr, even then for him will be written the reward of having recited the Azkaar” (Wasaaelush Shia Vol 4, Pg. 1033) Imam Jafar Sadiq (as) says : “One zikr or Isteghfaar recited on the Tasbeeh made out of the soil of the grave of Imam Husain (as) is equal to 70 such zikr recited on any other thing.” (Wasaaelush Shia Vol 4, Pg. 1033) Some noteworthy points: One of the conditions of worship, rather the most important of them all, is being attentive in its performance. This is specially so in the recitation of Tasbeeh of Hazrat Zahra (s.a.). There should be continuity in the recitation of the Tasbeeh without any interruptions. This has been the practice of our holy Imams (a.s.) (Al- Kaafi, Kitaabus Salaat, Pg. 343 ) In case one has a doubt regarding the number of Azkaar that he has recited, then he should start again. This is according to a tradition from Imam Sadiq (a.s.) (Al- Kaafi, Kitaabus Salaat, Pg. 342 ) Thus, by the grace of Allah and the blessings of Imam Mahdi (a.t.f.s.) , we have come to realize the importance of reciting Tasbeeh of Hazrat Zahra (s.a.) and its merits. We pray to Allah to grant us the Taufeeq that we may be regular in its recitation.