💕زندگی خود را با زندگی دیگران مقایسه نکنید.
بین ماه و خورشید هیچ قیاسی وجود ندارد.
هر کدامشان در زمان های مخصوص خودشان می تابند!


@ghomsheei 🍃🍃🍃

Directives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012

6-- There has been much clamor and fallacies regarding the view of Islam and those practicing it toward women, the way a woman is treated, what rights she has and looking into what she can do with the differing situations in life, and taking on work and (other) duties.
The first evidence to support the truth of the view held by our faith regarding the reality of a woman is that it did not forbid her from any position or rank in society, or any right in which she would be able to be just as qualified as a man. There is no default principle which sets a man ahead of a woman in the cases where the religious legal text does not clearly state that a man is to be chosen, or that the situation is specific to a man. Granted, these instances (in which the situation is specific to a man) are few and the aim in them being specific to a man is known. All of them go back to aspects dealing with religious issues in which the religious law took into account the nature of a woman which would have her incline toward safeguarding her chastity and purity, and being considerate toward her.

In all other issues dealing with the fields of knowledge, learning, gaining virtues, elevated intellectual thought, positions of production and work, a woman is on the same footing as a man. Society, including men and women, do not hesitate to refer to a woman if she excels at an aspect of some industry or science. But a woman should know the limits of her faith, her sanctity and her modest dress before entering into public positions. For, indeed, the corruption resulting from the mixing between a man and women without the religious guidelines is no secret to a rational individual. It is an obligation to observe (these limits) according to the judgment of the Exalted God, who knows the best interest of the servants.

In conclusion, we would like to note to the dear believers that our Imams and leaders (may God’s blessings be upon them), even though they were kept from their positions and ranks, they were still the pioneers in offering service and help to society. They did not hold back, may God’s blessings be upon them, from giving help (to others), or even offering advice to the oppressive government which treated them with the most severe levels of exclusion and sidelining. Hence, believers living abroad should actively participate in reforming society, offering services, and participating in choosing that which is best – that which will take everyone by the hand to the coast of safety, even if they live under the reign of a non-Islamic authority.

We ask God, the Blessed and Exalted, to grant you success and aid. May the peace, blessings and mercy of God be upon you and upon all the faithful men and women.

@AbodeofWisdom

Ayatollah Al-Uzma Allameh Sayyed Mohammad Husain Tabatabai.

@AbodeofWisdom

🌺 Imam Sadiq (peace be with him):
🔷 "O followers (Shi'a) of ours, be an adornment and beauty for us and do not be a disgrace and shame to us.
🔷Speak well to the people, protect your tongues and prevent it from futile and vulgur speech".
📚Usoul-e Kafi, v.2, p. 328, no.


🌺 قال الصادق آل محمد عليهم السلام:
🔷 "معاشر الشيعة، كونوا لنا زيناً و لا تكونوا علينا شيناً،
🔷قولوا للناس حُسنا، واحفظوا ألسنتكم، و كفوها عن الفضول و قبيح القول"


🌺 حضرت صادق عليه السلام فومود:
🔷اي شيعيان و دوست داران ما، براي ما زيبايي باشيد و بر ما ننگ نباشيد.
🔷با مردم (مسلمان و غير مسلمان) خوب سخن بگوئيد. مراقب زبانتان باشيد، از هر گونه حرفهاي بيهوده، و سخن زشت بپرهيزيد.


🌺 حضرت صادق عليه السلام:
🔷اے ہمارے چاہنے والوں اور ہمارے شیعوں، ہمارے کیے زینت بنو اور ہمارے رُسوائی اور باعث نہ بنو (یعنی ایسے کام نہ کرو جسکے خاطر تمہارے بُرے کردار کی وجہ سے لوگ ہم سے بیزار ہوں اور ہمیں بُرا سمجھیں)
🔷لوگوں سے (مسلمان یا غیر مسلمان) اچھی باتیں کرو اور خوش اخلاقی سے گفتگو کرو۔ زبان کی محفظت کرو، بیکار اور بیہودہ باتوں سے اپنی زبان کو بچائو اور اچھی طرح محفوظ رکھو۔

Join🔻🔻🔻
https://t.me/AbodeofWisdom

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The Significance of Sincere Deeds
(God doesn't accept deeds mixed with title, name, and logo stamped across it)
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Ayatollah Musawi Ardabili's Barzakh Experience, narrated by his close friend (Asghar Fardi):

Some time later, I heard that Hajj Aghaye (Ardabili) had a brain stroke and was sent to the hospital. I heard that at that time, Agha Ardabili had a heart attack, but he recovered. Then again, after a while, he had another heart attack but lived through it, surprising the doctors. It was most likely that his remaining energy would collapse him again. I spoke to Dr. Ghulamreza Shāfi'i, who was the head of the operation, made an appointment with him and so we visited Ayatollah Ardabili (at his home when recovered). Hajj Aghaye (Ardabili) was present in his home in Tehran resting. When we arrived, Agha Muhammadi Gūlpāykāni was also present, having arrived before us. After some time sitting with Hajj Aghaye (Ardabili), we decided to leave because visiting the sick shouldn't be too long. We stood up and Hajj Agha bid farewell to all of us, including Aghaye Shafi'i. As we were all leaving, Hajj Agha told me to stay. So I sat on the pillow mat and Hajj Agha then relayed to me that he wanted to share with me his unique experience.

"When I had the brain stroke, I left the world for a short time but I still remembered what happened in that short time."

Agha then requested at this moment not to disclose his experience to others (now that he has passed away, I will share it, for it was a grand experience and a lesson for all).

He then said: "when I realized I had left this (material) world, I called out my eldest son's name to be (more) certain that I was not in the material world. They (Angels) said he is in the other world. I then called out my second son's name, and they (Angels) replied again that I was in a different realm and he is located in the material realm.

At that time, they asked me what I had brought with me. So I then pondered for a moment, concentrating and wondering, because I had to bring to mind my actions from the (material) world.

I then said, 'I wrote for the first time in Shi'i history, a compilation and analyzation in depth about "Penalty (in islam)". The Angels said, 'you did that in order to brag that you are the first one to write (about that topic) in Shi'a history'. My desperation got intense.

I then said, 'I established the largest university in regards to Islamic Sciences'. They replied, 'you also established that deed because you couldn't attain other (social) ranks'.

I then said that I was the founder of Ameeril Mo'mineen center, and they yet again rejected.

I thought to myself, maybe my life-long years spent guiding the people at Ameeril Mo'mineen mosque would have been my salvation today, but did they?

At that instance, I remembered that one night, as I exited the masjid after Maghrib and Isha prayers, an old lady approached me and pleaded that her daughter had a suitor, and if she wasn't to be married then she and the rest of them would be grounded at home (by their financial situation), and surely she would have no energy to undergo such circumstances. I took the chance right away and invited her to my home where I relayed the situation to my wife, then introduced her. I told my wife to help this old lady from our savings and not from the religious funds (khums), in order that she may arrange her daughters wedding.

As I finished telling the Angels this account, they exclaimed: 'Yes! This is accepted. Because of this (pristinely sincere) deed, we'll forgive all the other (deeds)'.

As Aghaye Ardabili was narrating this experience segment by segment, he was shaking and crying like an orphan. Finally, he said, 'someone after one lifetime of struggle (with the soul and people), preaching, research, quoting of Imams (peace be with them all), did not come to hand (and help me succeed). Instead, one small (sincere) deed was what came to my aid'".

@AbodeofWisdom
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💠 ماجرای حیات برزخی آیت الله موسوی اردبیلی به نقل از یکی از دوستان نزدیکشان ( اصغر فردی)

چندي بعد شنيديم كه آقا را مرض سكتة مغزي عارض شده و در منتهاي وخامت به شفاخانه‌اش برده‌اند. شنيده بودم كه آقاي اردبيلي در اين عارضه دقائقي معروض ايست قلبي شده و باز احياءاش كرده‌اند و حتي اطباء از طول مدت ايست قلبي و احياء دوباره اظهار تعجب كرده بودند و احتمال مي‌دادند كه برخي از قواء اصلي از كار بازافتد. با آقاي مهندس غلامرضا شافعي كه آن‌روز وزير تعاون بود قراري گذاشتيم و معاً به عيادتش رفتيم. آقا در منزل طهرانشان واقع در ستارخان مشغول استراحت بود. ما كه رسيديم آقاي محمدي گلپايگاني رئيس اديب و شاعر دفتر مقام رهبري هم پيش‌تر از ما آنجا بود. عيادت به كوتاهي رواتر است. بعد از دقائقي اشارتي به هم كرديم و برخاستيم كه آقا با ديگران و حتي همراه من آقاي شافعي توديع كرد و مرا امر به نشستن فرمود. بر بالينش نشستم. آقا گفت خواستم بنشيني تا ماجرائي را به تو بازگويم: وقتي سكته عارض شد دقائقي از دنيا رفتم اما كاملا با يادم است كه در آن فاصله چه‌ها رفت. فرمود كه لطفا با كسي بازگو نشو. (اينك كه از دنيا رفته‌اند خود را به نقلش مجاز مي‌شمرم كه ماية عبرتي عظيم است) گفتا كه تا فهميدم از دنيا رفته‌ام براي تحصيل اطمينان پسر بزرگم را به اسم خواستم كه مقيم خارج از ايران است و گفتند او در ان دنيا ماند. فرزند دوم را صدا كردم و باز گفتند تو دنيا ديگر كرده‌اي و او نيز در دنياي ماده باز مانده است. انگاه از من خواستند كه چه به همراه اورده‌اي؟ تا خود را مستأصل يافتم كمي متمركز شدم تا از كردارهاي حيات دنيوي خود را با ياد آورده و بازگو شوم. گفتم من در تاريخ شيعه براي نخستين بار كتاب مجتمع و متمركزي در «ديات» نوشته‌ام. گفتند آن كار سودي به حال تو ندارد كه نوشته‌اي تا بگوئي در تاريخ شيعه اول بار منش نوشته‌ام. ديگر استيصالم افزون‌تر شد. گفتم من بزرگترين دانشگاه علوم اسلامي را ساخته‌ام. گفتند آن را ساختي هم چون مقامي ديگر به اختيارت نرسيد. گفتم مؤسسة خيرية مكتب اميرالمؤمنين ساخته‌ام و نپذيرفتند. با خود انديشيدم كه بالاخره من عمري در مسجد اميرالمؤمنين به منبر رفته و به ارشاد مردم مشتغل بوده ام و آيا آنهمه امروز به كارم نمي آيد؟ تا يادم افتاد كه شبي هنگام خروج از مسجد بعد از نماز مغرب و عشاء پيرزني بر درگاه مسجد پيش آمد و گفت دختراني چند دارم كه براي يكي خواستگار امده و اگر آو را شوهر ندهم مابقي هم در خانه خواهند ماند و من امكان تجهيز او را ندارم. من فوراً‌اين فرصت را مغتنم شمردم و با خود گفتم كه اين كار خير را از جيب خود متحقق كنم و به آن خانم گفتم به خانة ما برو و به همسرم بگو تا او كمكت كند و تا به منزل رسيدم ماجرا را به همسرم گفتم و از او خواستم كه نه از محل وجوهات بلكه از دخل خودمان براي دختر آن خانم جهاز تهيه كند. تا اين ماجرا با ياد آمد از سر ناچاري در نااميدي آن را عنوان كردم كه بله يك بار هم جهاز دختري دادم و فورا گفتند ها! اين شد. به‌خاطر اين يك كارت مي‌بخشائيم.»
آقاي اردبيلي حين نقل يكايك عبارات اين حكايت يتيمانه اشك مي‌ريخت و زار مي‌زد و آخر كار گفت فلاني بعد از يك عمر مبارزه و تبليغ و تلاش و قال‌الصادق گوئي، درآن دنيا هيچ چيز دستگيرم نشد، الا يك كار مختصر در دستگيري يك نيازمند.
#نقد_و_تبيين
@AbodeofWisdom
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Never give up......

Why hasn’t Imam Ali peace be with him been mentioned in the Qur’an?

Concise answer

One should be aware that although the imam’s names,) especially Imam Ali’s haven’t been mentioned in the Qur’an, nevertheless, their names,) especially Imam Ali’s (,can be found in the Prophet’s sayings. One very good example is the hadith of Ghadir which is considered the official announcement of the appointment of Imam Ali as successor to Prophet Muhammad peace be with him after his decease. This hadith sanadwise (its chain of narrators) is mutawatir (meaning that the number of narrators narrating it is so high that one becomes sure that the hadith is authentic and that all of the narrators can’t be lying or can’t be mistaken in their narration), and concerning its content and meaning, contains clear evidence on Imam Ali being Imam.

Moreover, Qur’an itself has spoken about Imam Ali peace be with him. The most important verse that has spoken about him, is verse 55 of Surah Ma’idah which says: “Only Allah is your Waliyy (one who is in charge of everything) and His apostle and those who believe, those who establish prayer and pay the poor-rate while bowing down in rokoo’.
”It has been stated in both Shia and Sunni history, tafsir and hadith books that this verse was revealed when Imam Ali gave his valuable ring as charity to a needy person while bowing down in Rukoo’. This verse is only talking about Imam Ali and no one else is meant by this verse. So, although Imam Ali’s name hasn’t been mentioned in the Qur’an, yet he has clearly been spoken of in it.

There are at least two reasons why Imam Ali’s name hasn’t been mentioned in the Qur’an. First, because the Qur’an usually expresses general matters and instructions, and doesn’t get very specific.

For example, Imam Sadiq peace be with him was asked why the imams haven’t been named in the Qur’an. He answered that concerning wilayah (religious authorithy), the Qur’an has acted the same way that it has regarding salat, zakat, and hajj. The Qur’an hasn’t been very specific on how to perform these acts, and has only said that they have to be done. The Prophet is the one who has thoroughly explained how these acts must be performed. In the same way, the Prophet has become very detailed in relation to those succeeding him, without any need for them to be explicitly named in the Qur’an. The second of many reasons for the above-mentioned issue is that since wilayah was a controversial issue, and there were big chances that others would disagree with it, it was much better and safer for the Qur’an to express it implicitly so that it wouldn’t cause them to go against the Qur’an and Islam itself! It’s very clear that this isn’t to the benefit of the Muslim Ummah and is a good reason for not mentioning the names of the imams in the Qur’an. In other words, if the appointment of Imam Ali as successor was to be clearly mentioned in a verse of the Qur’an, there was a possibility that those who opposed it would somehow falsify or get rid of the verse in order to destroy all of the evidence showing that he is the true successor to the Prophet.
As a result, Islam would lose its value as the final religion for mankind in addition to the Qur’an losing its value as an eternal divine book. Moreover, the Qur’an says: “Surely we have revealed the Reminder (the Qur’an), and We will most surely be its guardian.” One of the ways of protecting the Qur’an is to naturally and very normally block the reasons that might provoke falsification and hostility towards it and not let them even come up in the first place. Consequently, two things take place. Firstly, the Qur’an doesn’t clearly mention Imam Ali. Secondly, the verses regarding his religious authority such as Ayah Tabligh which is the official announcement of his appointment to being successor, and Ayah Tathir which has to do with the infallibility of the imams, are all located in between verses that don’t have anything to do with these subjects so that the Quran stays protected throughout history, and no one thinks about falsifying it because of the truth it is

expressing.

Detailed Answer

First of all, one must note that: 1- The imams’ names have been explicitly mentioned in the Prophet’s sayings, especially Imam Ali’s name in which the Prophet of Islam has in many different events, clearly stated that Imam Ali is his successor and the religious authority after him. For example, in the wake of Prophet Muhammad’s prophethood, when he was ordered by Allah to invite his tribe, family, and relatives to Islam, he declared: “The first person to believe in me (answer my call to Islam) will be my wasiyy, minister, and successor.” The only person to answer him was Imam Ali. In the end, when no one answered the Prophet other than Ali (A.S.), he said: “After me, you (Ali) are my wasiyy, minister and successor.”[1] Another example is the famous hadith of Ghadir in which the Prophet clearly stated that: “Whosoever I am his Mowla, Ali is his Mowla.”[2] Also in the hadith of Manzilah, the Prophet states that: “You (Ali) are in comparison with me, like Harun compared with Musa, the only difference (between us and them) is that there is no prophet after me.”[3] The hadiths of the Prophet (PBUH) regarding the fact that Imam Ali will take his place are mostly Mutawatir (meaning that there is no doubt that the hadith has been said by the prophet because the number of narrators is so high that one becomes sure that it is impossible for the hadith to be an unauthentic one) and this fact has been pointed to in both Sunni and Shia books.[4] In yet another hadith, the Prophet names all of the imams after him for Jaber-ibn-Abdillah-al-Ansari, from Imam Ali until the twelfth and final imam meaning Imam Mahdi peace be with him.[5]

So one should be aware that although the imams’ names haven’t been explicitly stated in the Qur’an, yet the Prophet, whose words are all true and come from Wahy (divine inspiration)[6], has clearly expressed their names and emphasized on their being imams after him.

2- Imam Ali’s Wilayah (religious authority) has been pointed out in the Qur’an even though his name hasn’t been explicitly mentioned. Both Shia and Sunni commentators of the Qur’an admit that verse 55 of surah Ma’idah has been revealed regarding Imam Ali and that he is the only one meant by it.[7]

“Only Allah is your waliyy and His apostle and those who believe - those who establish salat and give charity while bowing (in rokoo’).”
Given the fact that in Islam there is no ruling saying that giving charity while in rokoo’ (bowing in prayer) is preferred as mustahabb or wajib, one can easily conclude that this verse is pointing to an event that occurred only once. This verse is speaking of the time in which Imam Ali was praying in the masjid. When he went down to rokoo’, a beggar came up to him asking for help, Imam Ali pointed to his finger and the beggar approached him, took off the imam’s ring and left. [8] Thus, the verse is saying that religious authority and supervision of the Islamic ummah are solely [9] for Allah, His messenger and Imam Ali, and other than them, no one has any authority.

So, till now we have concluded that the imams’ names have been mentioned by the Prophet and Imam Ali’s wilayah has clearly been pointed to in the Qur’an, such that an unprejudiced and unbiased researcher really searching for the truth, can easily reach the conclusion that the Prophet’s standpoint on those succeeding him, was that Imam Ali and his children are to succeed him after his passing away. But why haven’t Imam Ali and the other imam’s names been explicitly mentioned in the Qur’an? There can be two reasons behind this issue:

1- “The Qur’an usually speaks in a very general way and mostly teaches us principles, ways and methods (instead of getting very specific) as it has regarding the osool (pillars) and foroo’ (branches) of Islam.” This is what Imam Sadiq peace be with him has said.[10] He goes on to give us three examples: a) Salat. The Qur’an has been general regarding salat; not being specific about how long it is supposed to be and how it is supposed to be performed. On the other hand, the Prophet of Islam has

clearly illustrated how to perform it for us and how many rak’ats each prayer should be. b) Zakat. In the Qur’an, zakat has only been mentioned as an Islamic ruling. It was the Prophet who expressed which things have zakat and what the criteria for zakat becoming wajib for each one is. c) Hajj. The Qur’an says that Hajj is wajib and no more, but the Prophet has explained how it is supposed to be performed.

Therefore, it is wrong to expect to be able to find every detail in the Qur’an. So it is a big mistake not to follow the imams just because of the fact that none of their names have come in the Qur’an. That’s why no one says that noon prayers (which are 4 rak’ats) have to be prayed 2 rak’ats just because the Qur’an hasn’t mentioned how many rak’ats each prayer is.

2- In issues like this, in which there are big chances that others will disagree, it is much better for the Qur’an to express the truth implicitly rather than explicitly, otherwise there is a high possibility that they will end up denying the Qur’an as a whole. It’s very obvious that such a problem isn’t to the benefit of the Muslim ummah. Of course, the Qur’an says: “Surely we have revealed the Reminder (the Qur’an), and We will most surely be its guardian” [11], but one should remember that one of the ways of protecting the Qur’an and not letting others falsify or change it, is for it to speak in a way that others (such as the hypocrites who show that they are Muslims on the outside even though they aren’t within) don’t get sensitive and provoked. In this way, the high respect and value of the Qur’an will be kept, and certain individuals won’t think of changing or falsifying it in a way that will comply with their personal desires and wicked goals or just because they disagree with something. [12]

Shahid Ayatollah Motahhari answers this question in the following way. He says: “The answer to the question that why hasn’t Imam Ali’s khilafah and imamat been mentioned in the Qur’an, is that 1- The Qur’an usually expresses general laws. 2- The Prophet or Allah didn’t want such an issue in which people are sensitive about and prefer their own desires (to what Islam wants), to be presented explicitly, and although it wasn’t, people still went against it and falsely interpreted the Prophet’s sayings to their own benefit. In other words even if the Qur’an had clearly stated that Ali is successor to the Prophet they still would have found a way around it. The Prophet said: (Ali is his Mawla). How much more clear can one get? (Yet they interpreted what he said falsely and according to their will.)Yet there is a big difference between ignoring what the Prophet has said after him passing away regardless of all of its clarity and ignoring what the Qur’an has been completely clear about one day after his demise. That is why I have narrated in my book “Khilafah and Wilayah” that once during Imam Ali’s reign, a Jew wanted to attack and criticize the Muslim ummah for undesirable events that took place in the beginning of Islam. He told Imam Ali (and of course what he said really was a negative point) that you (the Muslim ummah) started quarreling over your prophet even before completely burying him after his death. Imam Ali answered: We argued about what he had instructed, not over the Prophet himself, but you (meaning the Jews) disregarded the most important principle of your religion which is tawhid (oneness of God), and asked your prophet to build an idol for you to worship. So there is a big difference between you and us; we didn’t argue about our prophet, we argued about what the interpretation of his saying was (and what he wanted us to do after his death). These two vary tremendously. (Motahhari goes on to say that) there is a big difference between saying that the people back then had misunderstood what the Prophet had said and saying that the Muslims back then rejected what the Qur’an had clearly stated or had falsified it.[13]

So one can say that the main reason behind not mentioning the names of the imams, or at least Imam Ali’s name, is the protection of the

Qur’an from falsification and change, and that is why the verses of tathir[14], tabligh[15], and wilayah[16] are all located between verses that are either talking about the Prophet’s wives, different Islamic rulings, or not being friends with The People of the Book (ahlul-kitab), which all have nothing to do with the religious authority of the imams and Imam Ali, yet the fair and unbiased researcher can with the least consideration tell that this part of the verse is separate from the verses before and after it and is located there for a certain reason.[17]

Notes:

[1] Ibn-al Bitriq, Al-Umdah, pg.121 & 133, Seyyed Hashem Bahrani, Ghayat-ul-Maram, pg. 320, Allamah Amini, Al-Ghadir, v.2, pg. 278.

[2] This hadith is mutawatir (a hadith that has been narrated so many times by different narrators that one becomes sure that it is authentic) and has been narrated in both Shia and Sunni books. In the book Al-Ghadir, the different “levels of narrators” of the hadith from the first till the fourteenth century (lunar calendar) have been named, in which the foremost are more than 60 narrators from the Prophet’s companions who have narrated the hadith in Sunni books and whose names have been recorded there. Also, in Mir Hamed Hussein’s book, Abaqat, it has been proven that this hadith is mutawatir. See Al-Ghadir, v.1, pg.14-114, Ibn-al-Maghazeli, Managheb, pg. 25-26, Motahhari, Emamat va Rahbari, pg. 72-73.

[3] Al-Umdah, pg.173-175, Ahmad-ibn-Hanbal, Musnad Hanbal, v. 3, pg.32, Al-Ghadir, v.1, pg. 51, v.3, pg. 197-201.

[4] Many efforts have been made in both Al-Ghadir and Abaqat to prove that the traditions concerning Imam Ali’s imamah are mutawatir. Fazel-e-Qooshji, a Sunni scholar, doesn’t reject the fact that some of these traditions are mutawatir. See Sharh-e-Qooshji bar Tajrid-ul-I’tiqad, Khajeh al-Tusi.

[5] Muhammad-ibn-Hassan al-Ameli, Ithbat-ul-Hudat, v.3, pg. 123, Suleiman-ibn-Qandoozi, Yanabee’-ul-Mawaddah, pg. 494, Ghayat-ul-Maram, v.10, pg. 267 (as quoted by Misbah Yazdi, Amoozesh Aqa’ed, v.2, pg. 185).

[6] “Nor does he (The Prophet (PBUH)) speak out of desire, It (what he says) is nothing but divine revelation (from Allah (s.w.t.))” Najm:3-4

[7] See tafsir books, commentaries regarding this verse, such as Fakhr-ul-Din Al-Razi, Al-Tafsir-ul-Kabir, v.12, pg. 25, Tafsir Nemooneh, v.4, pg. 421-430, Jalal-ul-Din Al-Suyuti, Al-Durr-ul-Manthoor, v.2, pg. 393. Also, Sunni hadith references have narrated the hadith; Muhibb-ul-Din Tabari, Thakha’ir-ul-Uqba, pg. 88, Jalal-ul-din Suyuti, Lubab-ul-Nuqul, pg.90, Ala’ul-Din Ali Al-Muttaqi, Kanz-ul-Ummal, v.6, pg. 391, and many other references in which Tafsir Nemooneh has pointed to some of them.

[8] This analysis has been acquired from Shahid Motahhari’s book Emamat va Rahbari, pg. 37.

[9] According to Arabic literature scholars, the word “innama” means “only” and shows that what has been stated in the sentence is something exclusively for the person(s) mentioned.

[10] Koleini, Osool-ul-Kafi, kitab-ul-hujjah, v.1, chapter Ma nassallahu wa rasuluhu alal-a’immah wahedan fawahedan.

[11] This point was mentioned by Ayatollah Hadavi Tehrani in his classes of The Theological Principles of Ijtihad, which will be printed in the second volume of The Theological Principles of Ijtihad.

[12] Ibid.

[13] Emamat va Rahbari, pg.109-110, 27th edition, Sadra Press, Tehran, 1381.

[14] “Verily, Allah’s will is to remove all impurity from you, ye household (of the Prophet) and to purify you thoroughly.” This part of the verse has been placed between verse speaking about the wives of the Prophet (PBUH). Ahzab:33

[15] “O Messenger! Proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission” This verse is in between verses speaking about haram meat and animal corpses (which are haram). Ma’idah:67

[16] “Verily your Waliyy is Allah and…” which is located after verses regarding not being friends with the Christians and Jews. Maidah:55

[17] This was also pointed to in one of Ayatollah Hadavi’s classes on th

e theological principles of ijtihad which will be printed in the second volume of the book.

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🌺Imām Sadiq, (peace be with him):

📜"Invite people to what is good with other than your tongues, so that they see tenacity, veracity, and piety in you".
📚Mizan ul-Hikmah, pg. 155, no. 878


📜قال الصادق آل محمد (عليهم السلام):
كونو ا دُعاة للناس بالخير بغير السنتكم؛ ليروا منكم الاجتهاد و الصدق والورع

📜حضرت صادق (عليه السلام) فرمود:
مردم را به خير دعوت كنيد (اما) بدون استفاده از زبان تان، تا در شما تلاش، صداقت و دوري از گناه را مشاهده كنند.

📜امام صادق (علیہ السلام) نے فرمایا:
لوگوں کو نیکیوں کی طرف دعوت دو (لیکن) اپنی زبان استعمال کیے بغیر۔ تاکہ لوگ تمہارے اندر، محنت، صداقت اور شدت سے گناہ سے پرہیز دیکھیں۔

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Imamite Rationalism in the Buyid Era

Aun Hasan Ali Institute of Islamic Studies McGill University, Montreal February 2007

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📍The Reality of Repentance

🌻According to Imam Ali, peace be with him, repentance includes six levels:

1⃣ to feel contrition for what one has committed before;

2⃣ determine not to commit it again forever;

3⃣ give people their rights until meeting Allah with no responsibility;

4⃣ perform every obligation that has been missed;

5⃣ melt the flesh that has been grown out of ill-gotten properties by regretting and sorrowing until the skin sticks on the bones and then new flesh grows,

6⃣ make the body taste the pain of obedience as it has tasted the sweetness of disobedience and then it is possible to say “astaghfirullah-I ask Allah for forgiveness

📚 Reference
-[Nahjul Balagha, saying #309]

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🌸🌸🌸🌸Translation for verse 65 of chapter 22. Al-Hajj🌸🌸🌸🌸

أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَن تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ ۗ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ

English - Arberry
🌼🌿🌼🌿🌼🌿🌼🌿🌼🌿
Hast thou not seen how that God has subjected to you all that is in the earth and the ships to run upon the sea at His commandment, and He holds back heaven lest it should fall upon the earth, save by His leave? Surely God is All-gentle to men, All-compassionate.

Persian - مکارم شیرازی
🌾🍂🍃🌾🍂🍃🌾🍂🍃🌾
آیا ندیدی که خداوند آنچه را در زمین است مسخّر شما کرد؛ و (نیز) کشتیهایی را که به فرمان او بر صفحه اقیانوسها حرکت می‌کنند؛ و آسمان [= کرات و سنگهای آسمانی‌] را نگه می‌دارد، تا جز بفرمان او، بر زمین فرو نیفتند؟ خداوند نسبت به مردم رحیم و مهربان است!

Hindi - फ़ारूक़ ख़ान & नदवी
🍁🌷🍁🌷🍁🌷🍁🌷🍁🌷
क्या तूने उस पर भी नज़र न डाली कि जो कुछ रूए ज़मीन में है सबको खुदा ही ने तुम्हारे क़ाबू में कर दिया है और कश्ती को (भी) जो उसके हुक्म से दरिया में चलती है और वही तो आसमान को रोके हुए है कि ज़मीन पर न गिर पड़े मगर (जब) उसका हुक्म होगा (तो गिर पडेग़ा) इसमें शक नहीं कि खुदा लोगों पर बड़ा मेहरबान व रहमवाला है

Urdu - علامہ جوادی
🌺✨🌼🌺✨🌼🌺✨🌼🌺
کیا تم نے نہیں دیکھا کہ اللہ نے تمہارے لئے زمین کی تمام چیزوں کو لَسّخر کردیا ہے اور کشتیاں بھی دریا میں اسی کے حکم سے چلتی ہیں اور وہی آسمانوں کو روکے ہوئے ہے کہ اس کی اجازت کے بغیر زمین پر نہیں گر سکتا ہے-اللہ اپنے بندوں پر بڑا شفیق اور مہربان ہے
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