O Allah, You are my Lord, none has the right to be worshipped except You, You have created me and I am your servant and I abide to Your covenant and promise as best as I can, I seek refuge in You from the evil of what I have done (wrong), I acknowledge Your favor اللهم أنت ربي لا إله إلا أنت خلقتني و أنا عبدك , وأنا على عهدك و وعدك ما استطعت أعوذ بك من شر ما صنعت , أبوء لك بنعمتك علي و أبوء بذنبي , فاغفر لي فإنه لا يغفر الذنوب إلا أنت
It has already been argued that there is an existential and all-inclusive unity between the Prophet and his daughter Fatima, her husband, 'Ali, and their two sons. This unity makes it impossible to discuss one without discussing all the others. We have, therefore, been concerned throughout this study with the Imam Husayn in the context of this essential unity. It must be added, however, that the Imam Husayn was especially close to the heart of his grandfather, the Prophet Muhammad. It is of Husayn alone that he declared: 'Husayn is of me and I am of Husayn. May God love those who love Husayn.'[26] When sura 108 (al-Kawthar) was revealed, the Prophet announced this great favour to his close companion Anas b. Malik, on whose authority this tradition is reported. Anas asked: 'What is al-Kawthar?' He answered: 'It is a river in Paradise, but neither those who violate my covenant (dhimma), nor those who shall kill the people of my House will be allowed to drink of it.' [27]
Finally, Shi'i tradition has always insisted on the great merit the faithful earn in making pilgrimage (ziyara) to the tomb of the Imam Husayn and the tombs of the men who were martyred with him.
Yet Sunni tradition has likewise seen great merit in this pious act.[28] The ziyara to the tomb of the martyred Imam has acquired this great significance in all Muslim tradition because the Imam and his fellow martyrs are seen as models of jihad in the way of God. It is related that the father of the Imams, 'Ali ibn Abi Talib, passed by Karbala' after the battle of Siffin. He took a handful of its soil and exclaimed: 'Ah, ah, on this spot some men will be slain, and will enter Paradise without reckoning!' [29]
The spiritual unity of the ahl al-bayt, symbolized by the kisa', is in turn a symbol of the unity of all Muslims. It is for the sake of this unity in faith and commitment (islam) to God and the truth that the Imam Husayn sacrificed his life. He refused a partisan Islam when he refused to legitimize Umayyad rule. Because he refused humiliation, wrongdoing and deviation from the ideals of Islamic leadership as exemplified by the Prophet and his own father 'Ali, the Commander of the Faithful, the Imam Husayn drew once and for all the distinction between a true khalifa (representative) of the Apostle of God and the kings of this world. But above all, the Imam Husayn and his fellow martyrs accepted God's bargain with the people of faith to exchange their lives and wealth for the eternal bliss of Paradise.[30] This divine challenge is no less relevant to the Muslim community today than it was fourteen hundred years ago. It invites us still to 'a garden whose breadth is greater than the heavens and earth, prepared for those who fear God'.
hi friends
anybody don't forget in ISLAM specially SHIA
don't don't don't forget AHL AL-BATE!!
please read below:
THE IMAMS AND LEADERS OF ISLAM (Byal-`Allamahat-Tabatabai)
The previous discussions lead us to the conclusion that in Islam, after the death of the Holy Prophet, there has continuously existed and will continue to exist with- in the Islamic community (ummah), an Imam (a leader chosen by God). Numerous prophetic hadlths have been transmitted in Sh;'ism concerning the description of the Imams, their number, the fact that they are all of the Quraysh and of the Household of the Prophet, and the fact that the promised Mahdi; is among them and the last of them. Also, there are definitive words of the Prophet concerning the Imamate of 'Al; and his being the first Imam and also definitive utterances of the Prophet and 'Al; concerning the Imamate of the Second Imam. In the same way the Imams before have left definitive statements concerning the Imamate of those who were to come after them. According to these utterances contained in Twelve- lmam Shi'ite sources the Imams are twelve in number and their holy names are as follows: ( I ) 'Ali ibn Ab; Talib; (2) al-Hasan ibn 'Ali; (3) al-Husayn ibn 'Ali; (4) 'Ali ibn al-Husayn; (5) Muhammad ibn 'Ali;(6) Ja'far ibn Muhammad; (7) Musa ibn Ja'far; (8) 'Ali ibn Musa; (9) Muhammad ibn 'Ali; (10) 'Ali ibn Muhammad; (11) al-Hasan ibn 'Ali; and (12) the Mahdi.
The First Imam:
Amir al-Mu'minin, 'Ali (upon whom be peace) was the son of Abu Talib, the Shaykh of the Banu Hashim. Abu Talib was the uncle and guardian of the Holy Prophet and the person who had brought the Prophet to his house and raised him like his own son. After the Prophet was chosen for his prophetic mission. Abu Talib continued to support him and repelled from him the evil that came from the infidels among the Arabs and especially the Quraysh. According to well-known traditional accounts 'Ali was born ten years before the commencement of the prophetic mission of the Prophet. When six years old, as a result of femine in and around Mecca, he was requested by the Prophet to leave his father's house and come to the house of his cousin, the Prophet.
There he was placed directly under the guardianship and custody of the Holy Prophet. A few years later, when the Prophet was endowed with the Divine Gift of prophecy and for the first time received the Divine Revelation in the cave of Hira', as he left the cave to return to town and his own house he met 'Ali on the way. He told him what had happened and 'Ali accepted the new faith. Again in a gathering when the Holy Prophet had brought his relatives together and invited them to accept his religion, he said the first person to accept his call would be his vicegerent and inheritor and deputy. The only person to rise from his place and accept the faith was 'Ali and the Prophet accepted his declaration of faith. Therefore, 'Ali was the first man in Islam to accept the faith and is the first among the followers of the Prophet to have never worshipped other than the One God. 'Ali was always in the company of the Prophet until the Prophet emigrated from Mecca to Medina.
On the night of the emigration to Medina (Hijrah) when the infidels had surrounded the house of the Prophet and were determined to invade the house at the end of the night and cut him to pieces while he was in bed. 'Ali slept in place of the Prophet while the Prophet left the house and set out for Medina. After the departure of the Prophet, according to his wish 'Ali gave back to the people the trusts and charges that they had left with the Prophet. Then he went to Medina with }:is mother, the daughter of the Prophet, and two other women. In Medina also 'Ali was constantly in the company of the Prophet in private and in public. The Prophet gave Fatimah, his sole, beloved daughter from Khadijah, to 'Ali as his wife and when the Prophet was creating bonds of brotherhood among his companions, he selected 'Ali as his brother. 'Ali was present in all the wars in which the Prophet participated, except the battle of Tabuk when he was ordered to stay in Medina in place of the Prophet. He did not retreat in any battle nor did he turn his face away from any enemy.
He never disobeyed the Prophet, so that the Prophet said: " 'Ali is never separated from the Truth nor the Truth from 'Ali." On the day of the death of the Prophet, 'Ali was thirty- three years old. Although he was foremost in religious virtues and the most outstanding among the companions of the Prophet, he was pushed aside from the caliphate on the claim that he was too young and that he had many enemies among the people because of the blood of the polytheists he had spilled in the wars fought alongside the Prophet. Therefore, 'Ali was almost completely cut off from public affairs. He retreated to his house where he began to train competent individuals in the Divine sciences and in this way he passed the twenty-five years of the caliphate of the first three caliphs who (came to power after the Prophet; the first by election of few Muslims; the second appointed by the first; and the third, chosen out of six unequal candidates nominated by the second caliph. . .?!).
When the third caliph was killed, people gave their allegiance to him and he was chosen as Caliph. During his caliphate of nearly four years and nine months, 'Ali followed, exactly, the way of the Prophet and gave his caliphate the form of a spiritual movement and renewal and began many different types of reforms. Naturally, these reforms were against the interests of certain parties that sought their own benefit. As a result, a group of the companions (foremost among whom were Talhah and Zubayr, who also gained the support of 'A'ishah, and especially Mu'awiyah) made a pretext of the death of the third caliph to raise their heads in opposition and began to revolt and rebel against 'Ali. In order to quell the civil strife and sedition, 'Ali fought successfully aware near Basrah known as the "Battle of the Camel," against Talhah and az-Zubayr in which 'A'ishah, "the Mother of the Faithful," was also involved.
He fought another war against Mu'awiyah on the border of Iraq and Syria which lasted for a year and a half and is famous as the "Battle of Siffin". He also fought the Khawarij at Nahrawan, in a battle known as the "Battle of Nahrawan". Therefore, most of the days of 'Ali's caliphate were spent in overcoming internal opposition. Finally, in the morning of the l9th Ramadan in the year 40 AH, while praying in the mosque of Kufah, he was wounded by one of the Khawarij and died as a martyr during the night of the 21st. According to the testimony of friend and foe alike, 'Ali had no shortcomings from the point of view of human perfection. And in the Islamic virtues he was a perfect example of the upbringing and training given by the Holy Prophet. The discussions that have taken place concerning his personality and the books written on this subject by Shi`tes, Sunnis and members of other religions, as well as the simply curious outside any distinct religious bodies, are hardly equaled in the case of any other personality in history.
In science and knowledge 'Ali was the most learned of the companions of the Prophet, and of Muslims in general. In his learned discourses he was the first in Islam to open the door for logical demonstration and proof and to discuss the "divine science" or metaphysics (ma'arif-e Ilahiyyah). He spoke concerning the esoteric aspect of the Qur'an and devised Arabic grammar in order to preserve the Qur'an form of expression. He was the most eloquent Arab in speech (as has been mentioned in the first part of this book). The courage of 'Ah was proverbial. In all the wars in which he participated during the lifetime of the Holy Prophet, and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq, the aides to the Prophet and the Muslim army trembled in fear or dispersed and fled, he never turned back to the enemy. Never did a warrior or soldier engage 'Ali in battle and come out of it alive.
Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy. It has been definitely established historically that in the Battle of Khaybar in the attack against the fort he reached the ring of the door and with sudden motion tore off the door and cast it away. Also, on the day when Mecca was conquered the Prophet ordered the idols to be broken. The idol "Hubal" was the largest idol in Mecca, a giant stone statue placed on the top of the Ka'bah. Following the command of the Holy Prophet, 'Ali placed his feet on the Prophet's shoulders, climbed to the top of the Ka'bah, pulled "Hubal" from its place and cast it down.
'Ali was also without equal in religious asceticism and the worship of God. In answer to some who had complained of 'Ali's anger toward them, the Holy Prophet said: "Do not reproach 'Ali for he is in a state of Divine ecstasy and bewilderment." Abu'd-Darda', one of the companions, one day saw the body of 'Ali in one of the palm plantations of Medina lying on the ground as stiff as wood. He went to 'Ali's house to inform his noble wife, the daughter of the Prophet, and to express his condolences. The daughter of the Prophet said: " My cousin ('Ali) has not died. Rather, in fear of God he has fainted. This condition overcomes him often."
There are many stories told of 'Ali's kindness to the lowly, compassion for the needy and the poor, and generosity and munificence toward those in misery and poverty. 'Ali spent all that he earned to help the poor and the needy, and himself lived in the strictest and simplest manner. 'Ali loved agriculture and spent much of his time digging wells, planting trees and cultivating fields. But all the fields that he cultivated or wells that he built he gave in endowment (waqf) to the poor. His endowments, known as the "alms of 'Ali," had the noteworthy income of twenty-four thousand gold dinars towards the end of his life. (shi`ite Islam)
I really appreciate this great effort in order to serve Islam and persuade others with our religion.In the permission of Allah, I'll do my best to benefit this marvelous group.
On the authority of Omar bin Al-Khattab, who said : I heared the messenger of Allah salla Allah u alihi wa sallam say : "Actions are but by intention and every man shall have but that which he intended. Thus he whose migration was for Allah and His messenger, his migration was for Allah and His messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." Related by Bukhari and Muslim
Comments
It has already been argued that there is an existential and all-inclusive unity between the Prophet and his daughter Fatima, her husband, 'Ali, and their two sons. This unity makes it impossible to discuss one without discussing all the others. We have, therefore, been concerned throughout this study with the Imam Husayn in the context of this essential unity. It must be added, however, that the Imam Husayn was especially close to the heart of his grandfather, the Prophet Muhammad. It is of Husayn alone that he declared: 'Husayn is of me and I am of Husayn. May God love those who love Husayn.'[26] When sura 108 (al-Kawthar) was revealed, the Prophet announced this great favour to his close companion Anas b. Malik, on whose authority this tradition is reported. Anas asked: 'What is al-Kawthar?' He answered: 'It is a river in Paradise, but neither those who violate my covenant (dhimma), nor those who shall kill the people of my House will be allowed to drink of it.' [27]
Finally, Shi'i tradition has always insisted on the great merit the faithful earn in making pilgrimage (ziyara) to the tomb of the Imam Husayn and the tombs of the men who were martyred with him.
Yet Sunni tradition has likewise seen great merit in this pious act.[28] The ziyara to the tomb of the martyred Imam has acquired this great significance in all Muslim tradition because the Imam and his fellow martyrs are seen as models of jihad in the way of God. It is related that the father of the Imams, 'Ali ibn Abi Talib, passed by Karbala' after the battle of Siffin. He took a handful of its soil and exclaimed: 'Ah, ah, on this spot some men will be slain, and will enter Paradise without reckoning!' [29]
The spiritual unity of the ahl al-bayt, symbolized by the kisa', is in turn a symbol of the unity of all Muslims. It is for the sake of this unity in faith and commitment (islam) to God and the truth that the Imam Husayn sacrificed his life. He refused a partisan Islam when he refused to legitimize Umayyad rule. Because he refused humiliation, wrongdoing and deviation from the ideals of Islamic leadership as exemplified by the Prophet and his own father 'Ali, the Commander of the Faithful, the Imam Husayn drew once and for all the distinction between a true khalifa (representative) of the Apostle of God and the kings of this world. But above all, the Imam Husayn and his fellow martyrs accepted God's bargain with the people of faith to exchange their lives and wealth for the eternal bliss of Paradise.[30] This divine challenge is no less relevant to the Muslim community today than it was fourteen hundred years ago. It invites us still to 'a garden whose breadth is greater than the heavens and earth, prepared for those who fear God'.
thanks
anybody don't forget in ISLAM specially SHIA
don't don't don't forget AHL AL-BATE!!
please read below:
THE IMAMS AND LEADERS OF ISLAM (Byal-`Allamahat-Tabatabai)
The previous discussions lead us to the conclusion that in Islam, after the death of the Holy Prophet, there has continuously existed and will continue to exist with- in the Islamic community (ummah), an Imam (a leader chosen by God). Numerous prophetic hadlths have been transmitted in Sh;'ism concerning the description of the Imams, their number, the fact that they are all of the Quraysh and of the Household of the Prophet, and the fact that the promised Mahdi; is among them and the last of them. Also, there are definitive words of the Prophet concerning the Imamate of 'Al; and his being the first Imam and also definitive utterances of the Prophet and 'Al; concerning the Imamate of the Second Imam. In the same way the Imams before have left definitive statements concerning the Imamate of those who were to come after them. According to these utterances contained in Twelve- lmam Shi'ite sources the Imams are twelve in number and their holy names are as follows: ( I ) 'Ali ibn Ab; Talib; (2) al-Hasan ibn 'Ali; (3) al-Husayn ibn 'Ali; (4) 'Ali ibn al-Husayn; (5) Muhammad ibn 'Ali;(6) Ja'far ibn Muhammad; (7) Musa ibn Ja'far; (8) 'Ali ibn Musa; (9) Muhammad ibn 'Ali; (10) 'Ali ibn Muhammad; (11) al-Hasan ibn 'Ali; and (12) the Mahdi.
Amir al-Mu'minin, 'Ali (upon whom be peace) was the son of Abu Talib, the Shaykh of the Banu Hashim. Abu Talib was the uncle and guardian of the Holy Prophet and the person who had brought the Prophet to his house and raised him like his own son. After the Prophet was chosen for his prophetic mission. Abu Talib continued to support him and repelled from him the evil that came from the infidels among the Arabs and especially the Quraysh. According to well-known traditional accounts 'Ali was born ten years before the commencement of the prophetic mission of the Prophet. When six years old, as a result of femine in and around Mecca, he was requested by the Prophet to leave his father's house and come to the house of his cousin, the Prophet.
There he was placed directly under the guardianship and custody of the Holy Prophet. A few years later, when the Prophet was endowed with the Divine Gift of prophecy and for the first time received the Divine Revelation in the cave of Hira', as he left the cave to return to town and his own house he met 'Ali on the way. He told him what had happened and 'Ali accepted the new faith. Again in a gathering when the Holy Prophet had brought his relatives together and invited them to accept his religion, he said the first person to accept his call would be his vicegerent and inheritor and deputy. The only person to rise from his place and accept the faith was 'Ali and the Prophet accepted his declaration of faith. Therefore, 'Ali was the first man in Islam to accept the faith and is the first among the followers of the Prophet to have never worshipped other than the One God. 'Ali was always in the company of the Prophet until the Prophet emigrated from Mecca to Medina.
On the night of the emigration to Medina (Hijrah) when the infidels had surrounded the house of the Prophet and were determined to invade the house at the end of the night and cut him to pieces while he was in bed. 'Ali slept in place of the Prophet while the Prophet left the house and set out for Medina. After the departure of the Prophet, according to his wish 'Ali gave back to the people the trusts and charges that they had left with the Prophet. Then he went to Medina with }:is mother, the daughter of the Prophet, and two other women. In Medina also 'Ali was constantly in the company of the Prophet in private and in public. The Prophet gave Fatimah, his sole, beloved daughter from Khadijah, to 'Ali as his wife and when the Prophet was creating bonds of brotherhood among his companions, he selected 'Ali as his brother. 'Ali was present in all the wars in which the Prophet participated, except the battle of Tabuk when he was ordered to stay in Medina in place of the Prophet. He did not retreat in any battle nor did he turn his face away from any enemy.
He never disobeyed the Prophet, so that the Prophet said: " 'Ali is never separated from the Truth nor the Truth from 'Ali." On the day of the death of the Prophet, 'Ali was thirty- three years old. Although he was foremost in religious virtues and the most outstanding among the companions of the Prophet, he was pushed aside from the caliphate on the claim that he was too young and that he had many enemies among the people because of the blood of the polytheists he had spilled in the wars fought alongside the Prophet. Therefore, 'Ali was almost completely cut off from public affairs. He retreated to his house where he began to train competent individuals in the Divine sciences and in this way he passed the twenty-five years of the caliphate of the first three caliphs who (came to power after the Prophet; the first by election of few Muslims; the second appointed by the first; and the third, chosen out of six unequal candidates nominated by the second caliph. . .?!).
When the third caliph was killed, people gave their allegiance to him and he was chosen as Caliph. During his caliphate of nearly four years and nine months, 'Ali followed, exactly, the way of the Prophet and gave his caliphate the form of a spiritual movement and renewal and began many different types of reforms. Naturally, these reforms were against the interests of certain parties that sought their own benefit. As a result, a group of the companions (foremost among whom were Talhah and Zubayr, who also gained the support of 'A'ishah, and especially Mu'awiyah) made a pretext of the death of the third caliph to raise their heads in opposition and began to revolt and rebel against 'Ali. In order to quell the civil strife and sedition, 'Ali fought successfully aware near Basrah known as the "Battle of the Camel," against Talhah and az-Zubayr in which 'A'ishah, "the Mother of the Faithful," was also involved.
He fought another war against Mu'awiyah on the border of Iraq and Syria which lasted for a year and a half and is famous as the "Battle of Siffin". He also fought the Khawarij at Nahrawan, in a battle known as the "Battle of Nahrawan". Therefore, most of the days of 'Ali's caliphate were spent in overcoming internal opposition. Finally, in the morning of the l9th Ramadan in the year 40 AH, while praying in the mosque of Kufah, he was wounded by one of the Khawarij and died as a martyr during the night of the 21st. According to the testimony of friend and foe alike, 'Ali had no shortcomings from the point of view of human perfection. And in the Islamic virtues he was a perfect example of the upbringing and training given by the Holy Prophet. The discussions that have taken place concerning his personality and the books written on this subject by Shi`tes, Sunnis and members of other religions, as well as the simply curious outside any distinct religious bodies, are hardly equaled in the case of any other personality in history.
In science and knowledge 'Ali was the most learned of the companions of the Prophet, and of Muslims in general. In his learned discourses he was the first in Islam to open the door for logical demonstration and proof and to discuss the "divine science" or metaphysics (ma'arif-e Ilahiyyah). He spoke concerning the esoteric aspect of the Qur'an and devised Arabic grammar in order to preserve the Qur'an form of expression. He was the most eloquent Arab in speech (as has been mentioned in the first part of this book). The courage of 'Ah was proverbial. In all the wars in which he participated during the lifetime of the Holy Prophet, and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq, the aides to the Prophet and the Muslim army trembled in fear or dispersed and fled, he never turned back to the enemy. Never did a warrior or soldier engage 'Ali in battle and come out of it alive.
Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy. It has been definitely established historically that in the Battle of Khaybar in the attack against the fort he reached the ring of the door and with sudden motion tore off the door and cast it away. Also, on the day when Mecca was conquered the Prophet ordered the idols to be broken. The idol "Hubal" was the largest idol in Mecca, a giant stone statue placed on the top of the Ka'bah. Following the command of the Holy Prophet, 'Ali placed his feet on the Prophet's shoulders, climbed to the top of the Ka'bah, pulled "Hubal" from its place and cast it down.
'Ali was also without equal in religious asceticism and the worship of God. In answer to some who had complained of 'Ali's anger toward them, the Holy Prophet said: "Do not reproach 'Ali for he is in a state of Divine ecstasy and bewilderment." Abu'd-Darda', one of the companions, one day saw the body of 'Ali in one of the palm plantations of Medina lying on the ground as stiff as wood. He went to 'Ali's house to inform his noble wife, the daughter of the Prophet, and to express his condolences. The daughter of the Prophet said: " My cousin ('Ali) has not died. Rather, in fear of God he has fainted. This condition overcomes him often."
There are many stories told of 'Ali's kindness to the lowly, compassion for the needy and the poor, and generosity and munificence toward those in misery and poverty. 'Ali spent all that he earned to help the poor and the needy, and himself lived in the strictest and simplest manner. 'Ali loved agriculture and spent much of his time digging wells, planting trees and cultivating fields. But all the fields that he cultivated or wells that he built he gave in endowment (waqf) to the poor. His endowments, known as the "alms of 'Ali," had the noteworthy income of twenty-four thousand gold dinars towards the end of his life. (shi`ite Islam)
On the authority of Omar bin Al-Khattab, who said : I heared the messenger of Allah salla Allah u alihi wa sallam say : "Actions are but by intention and every man shall have but that which he intended. Thus he whose migration was for Allah and His messenger, his migration was for Allah and His messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." Related by Bukhari and Muslim
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