تبلیغات
Shi‘a Muslims

Allah

چهارشنبه 12 آذر 1393 04:03 ب.ظ

Author : A.A.Nasr

بسم الله الرحمن الرحیم


Shia

صلوات

In the name of Allah, Most Gracious, Most Merciful



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Edit date: دوشنبه 31 فروردین 1394 08:10 ق.ظ

28th Safar anniversary

یکشنبه 7 آذر 1395 08:42 ب.ظ

Author : A.A.Nasr



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Edit date: یکشنبه 7 آذر 1395 08:44 ب.ظ

What is Mourning of Muharram

سه شنبه 13 مهر 1395 06:49 ق.ظ

Author : A.A.Nasr

  
Muharram refers to the first month of the Islamic Calendar. The complete month of Muharram is sacred according to the Muslims. However, it is the tenth day which is of most significance. Different factions of the Muslim community observe this day for different reasons. While the Shia Muslims celebrate this day to mourn the death of Husayn Ibn Ali, the Sunni Muslims observe this day to celebrate the victory of Moses over Egyptian Pharaoh.

According to the legend popular among Shia Muslims, Husayn Ibn Ali was beheaded during the Battle of Karbala on the tenth day of Muharram. Husayn Ibn Ali is an important figure in Muslim religion and is believed to be a member of the Muhammad's household. During the reign of Yazid, it is believed that Husayn refused to accept the Islamic rules laid down by Yazid. Instead, Husayn decided to revolt against the ruler which led to the uprising in Karbalan. During the battle of Karbalan, Husayn was beheaded while his family was imprisoned in Damascus. However, according to Sunni Muslims, it was on this day that Moses gained victory over Egyptian Pharaohs. Moses was a religious leader and was meant to propagate religious teachings around the world. It was on the tenth day of Muharram that Moses gained victory over the Pharaohs of Egypt, the most famous one being the Pharaoh of oppression.

As is evident, different factions of the Muslim community observe this day differently. While for Sunni Muslims, it is a day of celebration, for Shia Muslims, it is a day of mourning. However, both the factions have almost identical traditions. Both the factions observe fast on this day, with the Sunni Muslims observing fast for an extra day, either before or after this day. It is believed that this extra fasting day is observed in accordance with the teachings of Muhammad Prophet. In certain cases, the Shia Muslims fast for the whole month and also flagellate themselves with sticks and rods on this day. They harm themselves to commemorate the sufferings of Husayn Ibn Ali while fighting against the oppressive regime of Yazid. Other than that, there are no major celebrations on this day.


Mourning of Muharram

The Mourning of Muharram, Remembrance of Muharram, or Muharram Observances, is a set of rituals associated with both Shia and Sunni, which takes place in Muharram, the first month of the Islamic calendar. Many of the events associated with the ritual take place in congregation halls known as Hussainia.

The event marks the anniversary of the Battle of Karbala when Imam Hussein ibn Ali, the grandson of Muhammad, was killed by the forces of the second Umayyad caliph Yazid I at Karbala. Family members, accompanying Hussein ibn Ali, were killed or subjected to humiliation. The commemoration of the event during yearly mourning season, from first of Muharram to twentieth of Safar with Ashura comprising the focal date, serves to define Shia communal identity. At present, Muharram observances are carried out in countries with a sizable Shia population.

The word of Azadari a persian word  which mean mourning and lamentation; and Majalis-e Aza have been exclusively used in connection with the remembrance ceremonies for the martyrdom of Imam Hussain. Majalis-e Aza, also known as Aza-e Husayn, includes mourning congregations, lamentations, matam and all such actions which express the emotions of grief and above all, repulsion against what Yazid stood for.

Expression of grief with thumping of the chest by Shia Muslims is known as Latmya, Latmaya or latmia in Arabic-Persian countries. In India and Pakistan it is called Matam or Matam-Dari/Sina Zannee (chest beating).

Muharram rituals was often called by European observers "the Feast of Hasan and Hosayn," as the participants shout "Hasan! Hosayn!."

The term majalis has both a grammatical meaning and a meaning which relates to Aza-e-Husayn. In its technical sense, a majalis is a meeting, a session or a gathering

According to Shia sources, The Azadari of Muharram was started by the family, specially womenfolk, of Muhammad (the Ahl-ul-Bayt) immediately after the death of his grandson and even before entering Damascus.[6] Following the battle of Karbala, Muhammad's granddaughter Zaynab bint Ali and sister of Imam Husayn, began mourning for the fallen and making speeches against Imam Husayn ibn Ali's opponents: Ibn Ziyad and Yazid I. News of Imam Husayn ibn Ali's death was spread by Imam Zain-ul-Abideen, who succeeded Imam Husayn as the Shia Imam, via sermons and speeches throughout Iraq, Syria and Hejaz]

Zainab and Imam Zain-ul-Abideen informed the people that Yazid had martyred Hossein ibn Ali and seventy-two of his companions including his six-month-old son Ali Asghar, and that their women and children were taken as prisoners to Syria. When word of mourning reached Yazid he decided to release the captive women and children from the prison in Damascus, out of fear of public revolt against his rule. He sent for Imam Zain-ul-Abideen, informed him of the impending release and asked if he wished for anything further. Imam Zain-ul-Abideen said he would consult with Zainab. She asked Yazid to provide a place where the people could mourn for Imam Husayn and others of Muhammad's household. A house was provided, and here Zaynab bint Ali held the first Majlis-e Aza of Imam Husayn and started the Mourning of Muharram.[citation needed]

10th of the month of Muharrem - The Day of Ashura: Huseyn bin Ali was murdered at Kerbela [8] Remembrance by Jafaris, Qizilbash Alevi-Turks and Bektashis together in the Ottoman Empire.
Reliable evidence of public mourning rituals dates back to 963 CE: historian Ibn Kathir recounts how Mu'izz al-Dawla ordered his people to wail over Husayn ibn Ali. The mourning rituals evolved differently in different places, until the Safavid dynasty established a centralized Shia state in the 16th century. the annual mourning ceremonies and ritual cursing of Husayn's enemies, acquired the status of a national institution. According to popular belief, Shia rituals spread to South Asia starting at the end of the 14th century with the conquests of Tamerlane.Observance has since spread to countries such as India, Pakistan, Iraq, Iran, Turkey, Afghanistan, Syria, Nigeria, Tanzania, Saudi Arabia, Bangladesh, Yemen, Bahrain, Azerbaijan and Lebanon

Types of mourning

After almost 12 centuries, five types of major rituals were developed around the battle of Karbala. These rituals include the memorial services (majalis al-ta'ziya), the visitation of Husayn's tomb in Karbala particularly on the occasion of the tenth day of Ashura and the fortieth day after the battle (Ziyarat Ashura and ziyarat al-Arba'in), the public mourning processions (al-mawakib al-husayniyya or the representation of the battle of Karbala in the form of a play (the shabih), and the flagellation (tatbir).

How the event is mourned differs between different branches of Shia and different ethnic groups. The event is observed by many Sunnis, but to a lesser extent, and as a time of remembrance, rather than mourning. The Nizam of Hyderabad/Deccan Mir Osman Ali Khan, was not only a Sunni Muslim and the famous powerful ruler of Hyderabad Deccan State till 1948 but also a great lover of Ahle Bait and promoter of Azadari.

Expressions of grief such as sine-zani (beating the chest), zangir-zani (beating oneself with chains), and tage-zani or qama-zani –also known as tatbir (hitting oneself with swords or knives)– emerged as common features of the proliferating mourning-processions (dasta-gardani) during Safavid rule. Mourning rituals take place in assemblies held in so-called Hussainiya or takia, as well as in mosques and private houses. In Iran, Husayn's funeral is reenacted by carrying a huge wooden structure (nakhl), which is usually carried by several hundred men.

In the Twelver three traditional schools (Usooli, Akhbari, and Shaykhi), mourners, both male and female, congregate (in separate sections) for sorrowful, poetic recitations performed in memory of the death of Husayn, lamenting and grieving to the tune of beating drums and chants of "Ya Husayn." Passion plays are performed, reenacting the Battle of Karbala and the suffering and death of Husayn at the hands of Yazid. They offer condolences to Imam-e-Zamana also known as Imam al-Mahdi whom they believe will avenge the blood of Husayn and bring justice to the world.

Bektashis and Alevis also mourn, and they keep themselves from eating and drinking ("fasting") the first 10–12 days of Muharram. In this period, the Alevis wear black clothes, do not shave themselves and avoid entertainment and pleasure. Originally, it was forbidden to bathe and change clothes during this period, but today most Alevis do not follow this rule. This is called "Muharrem Matemi", "Yas-i Muharrem" or "Muharrem orucu". But because it is called "fasting", many people falsely think that Alevis celebrate the Muharram. The definition of the "fast" in this connection is different from the normal type of "fasting". Bektashis greet each other by saying "Ya Imam! Ya Husayn."

The only Ismaili group which mourns are the Mustaali, who mourn similarly to most Twelvers. Although, Nizari Ismaili commemorate Muharram through the tradition of not celebrating marriages, birthdays, and other religious celebrations during this time to show respect to their other Muslim brothers who are mourning.

For the duration of the remembrance, it is customary for mosques to provide free meals (nazar) on certain nights of the month to all people. These meals are viewed as being special and holy, as they have been consecrated in the name of Imam Husayn, and thus partaking of them is considered an act of communion with Allah, Imam Husayn, and humanity.

In South Asia, literary and musical genres produced by both Shias and Sunnis, that have been inspired by the Battle of Karbala are performed during the month, such as marsiya, noha and soaz. This is meant to increase the peoples understanding of how the enemies fought The Battle of Karbala against Husayn and his followers. In Trinidad and Tobago and Jamaica all ethnic and religious communities participate in the event, locally known as "Hosay" or "Hussay". In Indonesia, the event is known as Tabuik (Minangkabau language) or Tabut (Indonesian).




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Edit date: سه شنبه 13 مهر 1395 06:51 ق.ظ

what is muharram

سه شنبه 13 مهر 1395 06:22 ق.ظ

Author : A.A.Nasr

Muḥarram (Arabic: مُحَرَّم‎‎ muḥarram) is the first month of the Islamic calendar. It is one of the four sacred months of the year. Since the Islamic calendar is a lunar calendar, Muharram moves from year to year when compared with the Gregorian calendar.

The word "Muharram" means "forbidden". It is held to be the second holiest month, following Ramadan. Some Muslims fast during these days. The tenth day of Muharram is the Day of Ashura, which to Shia Muslims is part of the Mourning of Muharram.

Sunni Muslims fast during this day, because it is recorded in the hadith that Musa (Moses) and his people obtained a victory over the Egyptian Pharaoh on the 10th day of Muharram; accordingly Muhammad asked Muslims to fast on this day that is Ashura and on a day before that is 9th (called Tasu'a).

Shia Muslims during Muharram do different things and with different intentions. They observe and respect Muharram as the month that martyred Hussein ibn Ali, the grandson of Muhammad and son of Ali, in the Battle of Karbala. They mourn for Hussein ibn Ali and refrain from all joyous events. Unlike Sunni Muslims, Shias do not fast in this month, especially on the 9th and 10th days of Muharram. In addition there is an important Ziyarat book, the Ziyarat Ashura about Hussein ibn Ali. In the Shia sect it is popular to read this ziyarat on the "Day of Ashura", although most of the Shias try to read Ziyarat Ashura every day and they send salutations to Hussein ibn Ali

Muharram and Ashura

With the sighting of the new moon the Islamic New Year is ushered in. The first month, Muharram, is one of the four sacred months that Allah has mentioned in the Quran: Muharram, Rajab, Dhu al-Qi'dah, and Dhu al-Hijjah. Even before Islam came, Quraish and Arabs as a whole knew the sanctity of the months and were forbidden to wage wars on those months.

Muharram and Ashura to the Sunnis

Without any relation whatsoever to the event of Battle of Karbala, Muslims are encouraged to observe fasting on the tenth day (Ashura). The ninth day (Tasu'a) is also advised.

Muharram and Ashura to the Shia

Main article: Mourning of Muharram
Shia Muslims in Dar es Salaam, Tanzania in a Hussainia as part of the commemoration of Muharram
Shia Muslim children in Amroha, India on camels in front of Azakhana as part of the procession commemorating events on & after Day of Ashura

Muharram is a month of remembrance and modern Shia meditation that is often considered synonymous with Ashura. Ashura, which literally means the "Tenth" in Arabic, refers to the tenth day of Muharram. It is well-known because of historical significance and mourning for the murder of Hussein ibn Ali, the grandson of Muhammad.

Shiite begin mourning from the first night of Muharram and continue for ten nights, climaxing on the 10th of Muharram, known as the Day of Ashura. The last few days up until and including the Day of Ashura are the most important because these were the days in which Imam Hussein and his family and followers (including women, children and elderly people) were deprived of water from the 7th onward and on the 10th, Imam Hussain and 72 of his followers were killed by the army of Yazid I at the Battle of Karbala on Yazid's orders. The surviving members of Imam Hussein's family and those of his followers were taken captive, marched to Damascus, and imprisoned there.

After almost 12 centuries, five types of major rituals were developed around the battle of Karbala. These rituals include the memorial services (majalis al-ta'ziya), the visitation of Husayn's tomb in Karbala particularly on the occasion of the tenth day of Ashura and the fortieth day after the battle (Ziyarat Ashura and ziyarat al-Arba'in), the public mourning processions (al-mawakib al-husayniyya or the representation of the battle of Karbala in the form of a play (the shabih), and the flagellation (tatbir)

How the event is mourned differs between different branches of Shia and different ethnic groups. The event is observed by many Sunnis, but to a lesser extent, and as a time of remembrance, rather than mourning. The Nizam of Hyderabad/Deccan Mir Osman Ali Khan, was not only a Sunni Muslim and the famous powerful ruler of Hyderabad Deccan State till 1948 but also a great lover of Ahle Bait and promoter of Azadari.

Expressions of grief such as sine-zani (beating the chest), zangir-zani (beating oneself with chains), and tage-zani or qama-zani –also known as tatbir (hitting oneself with swords or knives)– emerged as common features of the proliferating mourning-processions (dasta-gardani) during Safavid rule. Mourning rituals take place in assemblies held in so-called Hussainiya or takia, as well as in mosques and private houses. In Iran, Husayn's funeral is reenacted by carrying a huge wooden structure (nakhl), which is usually carried by several hundred men.

In the Twelver three traditional schools (Usooli, Akhbari, and Shaykhi), mourners, both male and female, congregate (in separate sections) for sorrowful, poetic recitations performed in memory of the death of Husayn, lamenting and grieving to the tune of beating drums and chants of "Ya Husayn." Passion plays are performed, reenacting the Battle of Karbala and the suffering and death of Husayn at the hands of Yazid. They offer condolences to Imam-e-Zamana also known as Imam al-Mahdi whom they believe will avenge the blood of Husayn and bring justice to the world.

Bektashis and Alevis also mourn, and they keep themselves from eating and drinking ("fasting") the first 10–12 days of Muharram. In this period, the Alevis wear black clothes, do not shave themselves and avoid entertainment and pleasure. Originally, it was forbidden to bathe and change clothes during this period, but today most Alevis do not follow this rule. This is called "Muharrem Matemi", "Yas-i Muharrem" or "Muharrem orucu". But because it is called "fasting", many people falsely think that Alevis celebrate the Muharram. The definition of the "fast" in this connection is different from the normal type of "fasting". Bektashis greet each other by saying "Ya Imam! Ya Husayn."

The only Ismaili group which mourns are the Mustaali, who mourn similarly to most Twelvers. Although, Nizari Ismaili commemorate Muharram through the tradition of not celebrating marriages, birthdays, and other religious celebrations during this time to show respect to their other Muslim brothers who are mourning.

For the duration of the remembrance, it is customary for mosques to provide free meals (nazar) on certain nights of the month to all people. These meals are viewed as being special and holy, as they have been consecrated in the name of Imam Husayn, and thus partaking of them is considered an act of communion with Allah, Imam Husayn, and humanity.

In South Asia, literary and musical genres produced by both Shias and Sunnis, that have been inspired by the Battle of Karbala are performed during the month, such as marsiya, noha and soaz. This is meant to increase the peoples understanding of how the enemies fought The Battle of Karbala against Husayn and his followers. In Trinidad and Tobago and Jamaica[15] all ethnic and religious communities participate in the event, locally known as "Hosay" or "Hussay". In Indonesia, the event is known as Tabuik (Minangkabau language) or Tabut (Indonesian).

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Edit date: سه شنبه 13 مهر 1395 06:22 ق.ظ

The Eighth Imam, ‘Ali Ibn Musa, Al-Ridha’ (as)

یکشنبه 24 مرداد 1395 07:30 ق.ظ

Author : A.A.Nasr








For reading the history of Imam Reza's life ..just click on this sentence



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Edit date: یکشنبه 24 مرداد 1395 07:36 ق.ظ

shi'a Fasting Rules

چهارشنبه 19 خرداد 1395 07:53 ق.ظ

Author : A.A.Nasr

ramadan fast

For major  Ramadan rules. click on the sentence below

Fasting Rules from Islamic Laws by Ayatullah Seestani –Lectures on Fiqh by Maulana Sadiq Hasan

NIYYAT FOR FASTING

Niyyat for fasting during the month of Ramadan must be done before Dawn (Fajr), unless there are special cases as discussed above (e.g. Yamul Shak). Niyyat for fasting for the whole month of Ramadan can be done once at the beginning of Ramadan.

Niyyat for Qaza fast of Ramadan can be done before Dawn or anytime before Zawal time (Islamic mid-day) on that day provided you have not done anything from Dawn to niyyat time which breaks fast.

Niyyat for any Mustahab fast can be done before Dawn or anytime before Maghrib on that day provided you have not done anything, which breaks fast.

 

Notes of Lectures on Fiqh by Maulana Sadiq Hasan Lecture # 31 (Thursday 16 October 2003)

 

HARAM FASTS

 

Ten types of fasts are haram (forbidden) in Islam:

1. Fasting on Eidul Fitr Day

2. Fasting on Eidul Adha Day

3. Fasting on Tashreek Days (11 to 13 Zilhijj for those who will be in Mina)

4. Fasting on Yaumul Shak (30th Shaban)

5. Fasting by a Traveller in Ramadan

6. Fasting by a Sick Person in Ramadan

7. Fast of Silence

8. Fast of Visal (Fasting intentionally for 2 consecutive days including the night in between)

9. Fasting of thanks (shukr) for Haram Acts

10. Mustahab fast without permission from those of whom permissions are necessary

ramadan fasting rules

FASTING ON YAUMUL SHAK

 

30th day of Shaban is called Yamul Shak (doubtful day) if you do not receive news about Ramadan moonsighting on 29th evening or before the end of 30th day.

It is haram to fast on 30th Shaban with the intention of 1st of Ramadan.

It is Mustahab to keep fast on 30th Shaban but the Niyyat (intention) should be either

(a) with the Niyyat of Mafiz-zimma (to discharge my responsibility), or

(b) with the Niyyat of any Qaza fast of previous Ramadan, if any, or

(c) with the Niyyat of Mustahab Shaban fast.

If you do a double Niyyat of fasting (i.e. 30th Shaban or 1st Ramadan), then such a Niyyat is wrong according Ayatullah Khui, but it is OK according to Khomeini and Seestani.

If you are fasting on 30th Shaban, and if, at any time on that day, you get the news of moon sighting of 29th Shaban, then you must immediately change Niyyat to Niyyat of 1st of Ramadan.

If you have fasted on 30th Shaban (with any Niyyat), and afterwards you come to know that it was 1st of Ramadan, then your fast will automatically be counted as fast of 1st of Ramadan.

If you are not fasting on 30th Shaban, then following actions are necessary on you:

(a) If you get the news after sunset of 30th Shaban or later that the moon had been actually sighted on evening of 29th Shaban, then you have to keep Qaza of 1st Ramadan after the month of Ramadan.

(b) If you get the news of moon sighting after Zawal time (Islamic mid-day), then it is haram to eat or drink or do anything, which is not allowed during fasting from that time onward until Iftar time on that day, and you have to do Qaza of 1st of Ramadan later on.

(c) If you get the news of moon sighting before Zawal time (Islamic mid-day), then

(i) if you have not eaten or drunk anything or done anything which breaks fast, you must immediately do the Niyyat of fasting of Ramadan for that day,

(ii) if you have eaten or drunk something or have done anything which breaks fast, then you have to act as if fasting for the rest of the day, and then do Qaza of 1st of Ramadan later on.

ramadan fasting in iran

FASTING OF A TRAVELLER IN RAMADAN

 

According to Islamic sharia, a traveller is normally a person who travels from his home to another town or place with the intention of staying there for less than 10 days.

Fasting by a traveller during the month of Ramadan is haram.

If you start your journey after Zawal time (Islamic mid-day) in Ramadan, then it is wajib to complete fasting for that day.

If you start your journey before Zawal time in Ramadan, then it is wajib to start fast on that day, and then your fast will automatically break after you have travelled a certain distance from your home town.

If you were travelling, and you return to your home (or arrive at a place where you are going to stay for 10 days or more) after Zawal time (Islamic mid-day) in Ramadan, then you can not fast on that day, but it is Mustahab to respect fasting on that day. You have to do Qaza fast for that

day and all fasts missed during travelling.

If you were travelling, and you return to your home (or arrive at a place where you are going to stay for10 days or more) before Zawal time (Islamic mid-day) in Ramadan, and if you have not done anything which breaks fast, then it is wajib to keep fast for that day. However if you have

done anything which breaks fast, then you can not fast on that day, but it is Mustahab to respect fasting on that day, and you have to do Qaza fast for that day afterwards.

If you are a traveller during the month of Ramadan, and staying somewhere for less than 10 days, then you can not keep even any other fast (Mustahab fast or Qaza fast of previous Ramadan) during those days.

 

wassalam




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Edit date: چهارشنبه 19 خرداد 1395 08:39 ق.ظ

Fasting in Ramadan

شنبه 15 خرداد 1395 08:21 ب.ظ

Author : A.A.Nasr
ramadan fast
IN THE NAME OF THE GOD

Fasting in the month of Ramadan is one of the ‘pillars’ of the Islamic faith. No proof is required to establish its being obligatory (wajib) and one denying it goes out of the fold of Islam, because it is obvious like salat, and in respect of anything so evidently established both the learned and the unlettered, the elderly and the young, all stand on an equal footing.

It was declared an obligatory duty (fard) in the second year of the Hijrah upon each and every mukallaf (one capable of carrying out religious duties, i.e. a sane adult) and breaking it (iftar) is not permissible except for any of the following reasons:

1. Hayd and nifas: The schools concur that fasting is not valid for women during menstruation and puerperal bleeding.

2. Illness: The schools differ here. The Imamis observe: Fasting is not valid if it would cause illness or aggravate it, or intensify the pain, or delay recovery, because illness entails harm (darar) and causing harm is prohibited (muharram). Moreover, a prohibition concerning an ‘ibadah (a rite of worship) invalidates it. Hence if a person fasts in such a condition, his fast is not valid (sahih). A predominant likelihood of its resulting in illness or its aggravation is sufficient for refraining from fasting. As to excessive weakness, it is not a justification for iftar as long as it is generally bearable. Hence the extenuating cause is illness, not weakness, emaciation or strain, because
every duty involves hard- ship and discomfort.

The four Sunni schools state: If one who is fasting (sa’im) falls ill, or fears the aggravation of his illness, or delay in recovery, he has the option to fast or refrain. Iftar is not incumbent upon him; it is a relaxation and not an obligation in this situation. But where there is likelihood of death or loss of any of the senses, iftar is obligatory for him and his fasting is not valid.

3. A woman in the final stage of pregnancy and nursing mothers. The four schools say: If a pregnant or nursing woman fears harm for her own health or that of her child, her fasting is valid though it is permissible for her to refrain from fasting. If she opts for iftar, the schools concur that she is bound to perform its qada’ later. They differ regarding its substitute (fidyah) and atonement (kaffarah).

In this regard the Hanafis observe: It is not at all wajib. The Malikis are of the opinion that it is wajib for a nursing woman, not for a pregnant one. The Hanbalis and the Shafi’is say: Fidyah is wajib upon a pregnant and a nursing woman only if they fear danger for the child; but if they fear harm for their own health as well as that of the child, they are bound to perform the qada’ only without being required to give fidyah. the fidyah for each day is one mudd, which amounts to feeding one needy person (miskeen).1

The Imamis state: If a pregnant woman nearing childbirth or the child of a nursing mother may suffer harm, both of them ought to break their fast and it is not valid for them to continue fasting due to the impermissibility of harm. They concur that both are to perform the qada’ as well as give fidyah, equaling one mudd, if the harm is feared for the child. But if the harm is feared only for her own person, some among them observe: She is bound to perform qada’ but not to give fidyah, others say:

She is bound to perform qada’ and give fidyah as well.

4. Travel, provided the conditions necessary for salat al-qasr, as mentioned


ادامه مطلب

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Edit date: یکشنبه 16 خرداد 1395 05:56 ق.ظ

Muhammad's first revelation

پنجشنبه 16 اردیبهشت 1395 06:44 ق.ظ

Author : A.A.Nasr
Muhammad's first revelation

Happy Muhammad's first revelation to all Muslims all over the world



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Edit date: پنجشنبه 16 اردیبهشت 1395 06:55 ق.ظ

New Iranian year 1395

شنبه 29 اسفند 1394 02:19 ب.ظ

Author : A.A.Nasr



Happy new  Iranian year to all persians





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Edit date: شنبه 29 اسفند 1394 02:28 ب.ظ

praying to God

چهارشنبه 14 بهمن 1394 07:32 ق.ظ

Author : A.A.Nasr





Why Do We Have To Pray 5 Times a Day



God doesn’t need our prayers, right? So, why did He order us to pray to Him 5 times every day? What is the significance of prayer

Have you ever reflected on the words you say near the end of every prayer? They are (translated into English)

“Greetings to God, and prayers and all good things.”

“Peace is upon you, O Prophet, and the mercy of God and His blessings.”

“Peace be upon us, and upon all righteous worshipers of God. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His worshiper and Messenger.”

It is called At-Tashahhud, as you know. It sounds like a conversation, doesn’t it

I read a long time ago that it is the conversation that took place between the Prophet (PBUH) and God, when God invited him up above the Seventh Heaven and before His Throne during the Night and Ascension journey (Al-Israa’ wal-Mi`raaj)

Whoa! When we pray, we are in an ascension toward God. Does that answer your question about significance? No wonder many of the Salaf (Muslim predecessors), such as An-Naysapoori and As-Suyooti, have described prayer as “the ascension of the believer”

Prayer is so important that it is the only mandate in Islam that was made directly by God to the Prophet (PBUH) on the Ascension journey. Everything else was conveyed by Gabriel as Quran or in inspirations as Hadith

 

One Qudsi (holy) Hadeeth, narrated by Abu-Qataada and reported by Ibn Maajah and Abu-Daawood, states that prayer is “the covenant between God and the believers. If they keep it, God will fulfill His Covenant with them by admitting them to Paradise. If they don’t keep it, they have no covenant!”



Prayer, therefore, is the most important tool we have to keep our covenant with God.

 
Why do we have to pray? Do you need to eat and drink everyday to stay alive? That’s the food for the body. The food for the soul is the company of God. Prayer gives us that. God does not need our prayers. We do. Our souls would die without it.

One of the fascinating verses in the Quran to me is this, “So, endure what they say and sanctify with praise of your Lord before the rising of the sun and before its setting; and during periods of the night sanctify [God] and at the ends of the day, that you may be contented.” (20:130)

 
Did you notice that? “so that you may be contented“. We are the beneficiaries of prayer. That verse also answers the question, “why five times?” Because our soul needs its food that often, much like our bodies need to eat and drink three or more times everyday
 

The spreading of prayer times over the waking hours also serves to make each one lighter to do and leaves no period without the remembrance of God, which we all need to stay focused on what’s really important.

Do you take a bath frequently to keep clean? The Prophet (PBUH) gave that parable about the prayer
 

He said to his fellows, “See you if there was a river by the door of one of you, in which he bathes five times a day; does that leave out of his dirt anything?” They answered, “That would not leave out of his dirt anything.” He replied, “That is the parable of the five prayers: God erases with them the sins.”

With every prayer, you have audience with the King of kings, where you can ask Him for anything and stay with Him as long as you want. How many kings come close to that Grace
praying



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Edit date: چهارشنبه 14 بهمن 1394 07:35 ق.ظ

Who is Sheikh Nimr Bāqr an-Nimr

جمعه 18 دی 1394 08:43 ب.ظ

Author : A.A.Nasr



Nimr Baqir al-Nimr (Arabic: نمر باقر النمر Nimr Bāqr an-Nimr;[1] 1959 – 2 January 2016; also Romanized Bakir al-Nimral-Nemr al-Namr al-Nimer, al-Nemer, al-Namer), commonly referred to as Sheikh Nimr, was a Shia Sheikh in al-Awamiyah in Saudi Arabia's Eastern Province whose arrest and later execution created diplomatic tension between Shia and Sunni governments] He was popular among youth[1][6] and critical of the Saudi Arabian government,[1] calling for free elections in Saudi Arabia.[] He was arrested by Saudi authorities in 2006, at which time al-Nimr said he was beaten by the Mabahith.[] In 2009, he criticised Saudi authorities and suggested that if Saudi Shia rights were not respected, the Eastern Province should secede. Saudi authorities responded by arresting al-Nimr and 35 others. During the 2011–12 Saudi Arabian protests, al-Nimr called for protestors to resist police bullets using "the roar of the word" rather than violence, and predicted the collapse of the government if repression continued. The Guardian described al-Nimr as having "taken the lead in [the] uprising”


On 8 July 2012 Saudi police shot al-Nimr in the leg and arrested him in what police described as an "exchange of gunfire” Saudi police fired into a crowd of thousands who protested al-Nimr's arrest, killing two men, Akbar al-Shakhouri and Mohamed al-Felfel. Al-Nimr started a hunger strike and allegedly was tortured. The Asharq Center for Human Rights expressed concern for al-Nimr's health during his hunger strike on 21 August, calling for international support to allow access by family, lawyer and human rights activists.

 

On 15 October 2014 al-Nimr was sentenced to death by the Specialized Criminal Court for "seeking 'foreign meddling' in Saudi Arabia, 'disobeying' its rulers and taking up arms against the security forces."[] His brother, Mohammad al-Nimr, was arrested on the same day for tweeting information about the death sentence. Al-Nimr was executed on or shortly before 2 January 2016, along with 46 others. His execution was condemned by Iran and Shiites throughout the Middle East, as well as by Western figures and Sunnis opposed to sectarianism. The Saudi government said the body would not be handed over to the family


Sheikh Nimr was the Shia leader in Saudi Arabia, he fought against oppression and injustice.

He was martyred by the Saudi Arabian government.

We condemn these unjust and immoral acts to Sheik Nimr.

May Allah (swt) bless him.






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Edit date: جمعه 18 دی 1394 08:45 ب.ظ

Truth 2

دوشنبه 7 دی 1394 07:27 ق.ظ

Author : A.A.Nasr



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Edit date: دوشنبه 7 دی 1394 07:30 ق.ظ

Holy prophet birthday

پنجشنبه 3 دی 1394 07:52 ق.ظ

Author : A.A.Nasr




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Edit date: پنجشنبه 3 دی 1394 07:31 ب.ظ

Truth1

چهارشنبه 2 دی 1394 08:18 ب.ظ

Author : A.A.Nasr
ashura
ashuraashuraashuraashuraashuraashuramuharam



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Edit date: چهارشنبه 2 دی 1394 08:21 ب.ظ

The Twelfth Imam Mahdi (AS

چهارشنبه 2 دی 1394 07:58 ب.ظ

Author : A.A.Nasr


BIRTH
 
The Imam's birth had coincided with the reign of al-Mutamad, the well-known Abbaside king. He, being aware of the prophecy of the twelfth Imam's birth occuring in his reign, was extremely worried and anxious to trace him out.

But on the death of Imam Hasan Askari, when he was informed about the Imam's funeral prayer having been conducted by his four year old son, his perplexity knew no bounds.

It struck his mind that this boy must be the Imam, but he managed to hide his inner concern at the news of the existence of the young Imam. In order to get confirmation that the young Imam did in fact exist, he ordered the arrest of the Imam's mother, Janab-e-Nargis Khatoon.
In a tradition upon whose authenticity all Muslims agree, the Holy Prophet has said:

Even if the entire duration of the world's existence has already been exhausted and only one day is left before Doomsday (Day of judgment), Allah will expand that day to such a length of time, as to accommodate the kingdom of a person out of my Ahlul-Bayt who will be called by my name. He will then fill out the earth with peace and justice as it will have been full of injustice and tyranny before then."
Sunni Reference: Sahih Tirmidhi, V2, P86, V9, P74-75 (There are many more.)

The context of the above precious tradition informs the golden divine promises will take place, sooner or later, one way or another, as mentioned in most of the Shi'ite and Sunnit sources.

In a tradition the Holy Prophet said to the Commander of believers, Ali, that:

"There will be twelve Guides (Imams) after me, the first of whom is you, O' Ali, and the last one will be the 'Support' (al-Qa'im), who with the grace of Allah, will gain victory over the whole east and west of the world."




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Edit date: چهارشنبه 2 دی 1394 07:58 ب.ظ

Hasan al-Askari 11th Imam of Twelver Shia Islam

یکشنبه 29 آذر 1394 06:24 ق.ظ

Author : A.A.Nasr


Hasan ibn Ali ibn Muhammad (c. 846 – 874), also called Abu Muhammad and Ibn al-Ridha, was known as al-Askari (Askar being the word for military), for the city (Samarra) he had to live in was a garrison town. He was the eleventh Shia Imam after his father Ali al-Hadi and lived under house arrest in Samarra, especially since it was known that the Shia were looking forward to his son, Muhammad al-Mahdi, the twelfth Imam, who was destined to remove injustice from the world. Al-Askari married Narjis Khatun, the daughter of the Byzantine emperor, who following instructions given her in a dream, had sold herself into slavery to become his wife. Al-Askari was kept in prison most of his life until, according to some Shia sources, he was poisoned at the age of 28 at the instigation of the Abbasid caliph Al-Mu'tamid and was buried in Samarra



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Edit date: چهارشنبه 2 دی 1394 08:21 ب.ظ



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