Dr. M. Hassan Ghadiri Abyaneh
@AbodeofWisdom
said: "to bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (a.s) is created a slave (of Allah), and he used to eat, drink and relieve himself”.
They said: “Then who was his father”? The revelation was then revealed to the Messenger of Allah saying: “Say to them - what do you say about Adam, was he a created servant (of Allah), who would eat, drink, relieve himself and cohabit”?
So the Prophet asked them and they replied: “Yes”. He (Prophet) asked them: “Then who was his father”? They could not answer, so Allah revealed:
Verily, the similitude of Jesus with Allah is as the similitude of Adam; Allah created him out of dust, then said to him, ‘Be’, and he became (3:59)
till the verse:
And should anyone argue with you concerning him, after the knowledge that has come to you…. and call down Allah’s curse upon the liars. (3:61)
The Messenger of God said: “So challenge me: if I am telling the truth the curse falls on you, and if I am a liar the curse falls on me”. They said: “You have been just”.
They agreed on a date for ‘mubahala’ (mutual imprecation). [The term 'Mubahala' is derived from its Arabic root 'bahlah' meaning 'curse'. Thus the act of al-Mubahala means that each of the two parties invokes the curse of Allah on the other if the latter is untruthful].
When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: “If he challenges us with his people, we accept the challenge for he is not a Prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to put forward his family unless he is truthful”.
In the morning, they came to the Messenger of Allah, and there with him were the Commander of the Faithful Ali, Fatimah, Hasan and Husayn peace be with them, so the Christians said: “Who are those”? The people replied: “This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his grandsons, Hasan and Husayn”.
When the Christian delegation saw a woman, two children and only one man with the Prophet, they were frightened and worried and said to the Messenger of Allah: “We will pay tax so excuse us from the ‘mubahala’”. Then the Messenger of Allah made a settlement with them for them to pay the Jizya like muslims were paying zakaat and khums and then they left.’
= = = = = = = = = = = = = =
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir).
It is related in the al-Tafsir of al-Tha’labi:
When the Prophet called the Christians for the imprecation they said: 'Let us return and think over it.' When they were alone, they asked al-'Aqib - and he was a man of good judgment among them: 'O 'Abd al-Masih! What is your opinion? , He said: ' By Allah! You are well-aware, O Christians, that Muhammad is a prophet sent by Allah, and that he has brought to you the decisive word about your Companion ('Jesus of Nazareth).
By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
"So they came to the Messenger of Allah; and he had come out in the morning carrying Husayn in his lap, holding the hand of Hasan, with Fatimah walking behind him and 'Ali was behind her; and he was saying: 'When I pray, you say "Amen" '. Then the Bishop of Najran said: 'O Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection’.
"Then they said: 'O Abu'l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.'
He said: 'Well, if you ref
🌺The Sincerity of the Prophets (Peace be with them all):
💠It is reported by one of the infallibles peace be with them:
"Solomon (peace be with him) when he saw a male sparrow saying to a female sparrow, "Why do you deprive me of yourself, for if I wanted I could take Solomon's crown with my beak and throw it in the sea!"
Solomon said to him smiling, "Are you really able to do so?"
The sparrow replied: "No, O messenger of Allah, but a man may embellish himself and greater himself in front of his wife, and a lover cannot be rebuked for what he says".
Solomon said to the female sparrow: "why do you deprive him of yourself when he loves you?"
She replied: "O Prophet of Allah, he is not a lover, but a claimant [of love], for he loves someone else besides me!"
The words of this sparrow affected Solomon's heart and he cried very much, and secluded himself for forty days praising Allah to empty his heart for his love for Him, and to not mix it with the love for anything else".
📚Reference
-Bihar ul Anwar, v. 14, pg. 14, no. 3
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PROPHET'S HISTORIC GHADIR SERMON
PART ll
I praise Him and always thank Him for the ease He brings me and for the constriction, in hardship and in prosperity, and I believe in Him, in His angels, in His Books and messengers. I listen to His Command and I obey, and I initiate the doing of whatever pleases Him, and I submit to His decree hoping to acquire obedience to Him and fear of His penalty, for He is Allah against Whose designs nobody should feel secure, nor should anyone ever fear His "oppression."
I testify, even against my own soul, that I am His servant, and I bear witness that he is my Lord. I convey what He reveals to me, being cautious lest I should not do it, so a catastrophe from Him would befall upon me, one which none can keep away, no matter how great his design may be and how sincere his friendship.
There is no god but He, for He has informed me that if I do not convey what He has just revealed to me in honor of' Ali in truth, I will not have conveyed His Message at all, and He, the Praised and the Exalted One, has guaranteed for me to protect me from the (evil) people, and He is Allah, the One Who suffices, the Sublime. He has just revealed to me the following (verse):
In The Name of Allah, the Most Gracious, the Most Merciful.
O Messenger! Convey what has (just) been revealed to you (with regard to 'Ali), and if you do not do so, you will not have conveyed His Message at all, and Allah shall Protect you from (evil) people; surely Allah will not guide the unbelieving people.(Qur'an, 5:67)
O people! I have not committed any shortcoming in conveying what Allah Almighty revealed to me, and I am now going to explain to you the reason behind the revelation of this verse:
Three times did Gabriel command me on behalf of the Peace, my Lord, Who is the source of all peace, to thus make a stand in order to inform everyone, black and white, that:
Ali ibn Abu Talib is my Brother, Wasi, and successor over my nation and the Imam after me, the one whose status to me is like that of Aaron to Moses except there will be no prophet after me, and he is your master next only to Allah and to His Messenger, and Allah has already revealed to me the same in one of the fixed verses of His Book saying, "Your Master is Allah and His Messenger and those who believe, those who keep up prayers and pay zakat even as they bow down" (Qur'an, 5:55), and, Ali ibn Abu Talib the one who keeps up prayers, who pays zakat even as he bows down, seeking to please Allah, the Sublime, the Almighty, on each and every occasion.
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Given to One of His Officers Whom He Sent for the Collection of Zakat and Charities.
🔰✍🏼 He (Imam Ali ibn Abi Talib (peace be with them) ordered him to fear Allah in his secret matters and hidden actions, where there is no witness except the One and only Who watches over all.
🔰✍🏼 He also orders him that whatever he does in obedience to Allah openly should not be different from what he does secretly.
🔰✍🏼 Anyone whose hidden attitude is not different from his open one and whose action is not different from his words has discharged his obligation and his adoration is pure.
🔰✍🏼 He also ordered him that he should not harass the public. He should not be harsh to them and should not turn away from them because of the superiority of his official status over them because they are all brethren in faith and assist in the recovery of taxes:
🔰✍🏼 Certainly, you have a fixed share and a known right in this levy, and there are others who are poor, weak and starving. We shall discharge your rights. So, you should [first] discharge their rights. If you do not do so, you will have the largest number of enemies on the Day of Judgement.
🔰✍🏼 How wretched is the man whose enemies in the view of Allah are the needy, the destitute, the beggars, the turned away, the indebted and the (penniless) travellers?! Whoever treats the trust lightly, indulges in treachery and does not keep himself and his faith untarnished by it has certainly secured humiliation in this world while his humiliation and disgrace in the next world will be much greater.
🔰✍🏼 Surely, the greatest treachery is the treachery against the believers community, and the most ugly deceit is deceiving the faithful leaders, and that is the end of the matter.
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🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:
"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.
The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.
🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.
🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.
🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.
🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.
🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.
🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.
🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.
🍃 I said: 'and what is the meaning of abstinence?'
💠 He (jibraeel) said: 'that one loves whatever his Creator loves and hates whatever his Creator hates, and is very careful about what is lawful and does not glance at what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He is merciful to all Muslims and he is merciful to himself. He avoids useless speech just as he avoids a corpse with an intensely foul smell. He avoids possessions and embellishments of this world just as he keeps away from fire -- ensuring that it does not cover him. He has no great (worldly) hopes or desires and he always remembers (the inevitable occurrence) of his death'.
🍃 I said: 'oh Jibreel, and what is the meaning of sincerity?'
💠 He (jibraeel) said: 'a sincere person is one who does not ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy and is pleased with Allah, and Allah the Almighty is pleased with him. When he gives from it in the way of Allah, he has reached the stage of fully relying on his Lord'.
🍃 I said: 'And what is certainty'?
💠 He (jibraeel) said: 'a man with certainty performs actions for the sake of Allah as though he sees Him. Even if he does not see Allah, he knows Allah sees him; and he is certain that what is coming to him (by the will of Allah') will not pass by him, and what is not meant to be for him will not come to him. These are all branches of trust in Allah' and abstinence'".
🍃 🍃 Reference 🍃 🍃
📚 Sunan an Nabi: 54
📚 Ma'āni al Akhbār: 260
📚 Uddat al-Dā'i: 94
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Nahju-l Balāghah. Letter No 27
Given to Muhammad Ibn Abu Bakr (May Allah Be Pleased with Him), When Imam Ali Ibn Abi Talib (peace be with them) Appointed Him as Governor of Egypt:
Deal humbly with the public. Remain lenient. Meet them large-heartedly, accord them equal treatment so that the mighty should not expect injustice from you in their favor and the lowly should not be despondent of your justice.
Allah, the Sublime, will certainly question you, O community of His creatures, about your actions, small or big, open or concealed. If He punishes you, it is because you have been oppressive, and if He forgives you, then it is because He is the most Generous.
Be informed, O servants of Allah, that the God-fearing share the joys of this transient world as well as those of the next, for they share with the people of this world in their worldly matters while their people did not share with them in the matters of the next.
They lived in this world in the best manner of living. They ate the choicest food and enjoyed herein all that the people with ease of life enjoyed. They secured from it what the haughty and the vain secured. Then they departed from it after taking provision enough to take them to the end of their journey, having contracted a profitable transaction.
They tasted the pleasure of renouncing the life in this world, firmly believing that on the Coming Day, they will be neighbors of Allah, where their call will not be repulsed, nor will their share of pleasure be small.
O servants of Allah! Fear death and its measures, and prepare all that is needed for it. It will come as a big event and a great affair, either as something good in which there will never be any evil, or an evil one in which there will never be any good. Who is nearer to Paradise than one who works towards it, and who is nearer to Hell than one who works for it?
You are being chased by death. If you stop, it will catch you, and if you run away from it, it will grab you. It is more attached to you than your own shadow. Death is tied to your forelocks while the world is being wrapped up from behind you. Therefore, fear the Fire whose hollow is deep, whose flames are severe and whose punishment is novel.
It is a place wherein there is no mercy. No call is heard in it. No pain is healed in it. If it is possible for you to have severe fear of Allah and to rest hope in Him, then do both these things because every individual can have hope in His Lord to the extent of his fear of His Lord. Certainly, the most hopeful person with Allah is whoever fears Him the most.
O Muhammad son of Abu Bakr! Be informed that I have given you charge of Egypt which is my biggest force. You are duty-bound to oppose your passions and to serve as a shield against your religion even though you may get only an hour in the world.
Do not enrage Allah for pleasing others because (Allah) is such that He may take the place of others, yet others cannot take the place of Allah. Say prayers at their appointed times. Do not say your prayers earlier for the sake of (available) leisure, nor should you delay them on account of any preoccupation. Remember that every deed of yours is dependent on your prayers.
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Spiritual Wayfaring Topic 4
💠 Minor Sins: The Basis for Greater Sins
🍃 In this whispered prayer (munājāt), Imam Sajjad (peace be with him) informs us of the multiple effects of sins in three stages.
🍃 He warns us that whenever our souls incline towards satanic or animalistic desires, right away, we should pay attention to these negative effects of sins, and be aware that the result of acting upon these desires is the (spiritual) death of our hearts.
🍃 Of course, in the presence of God, committing any sin, big or small, is a grate offense, because He is the Superior Being, and the smallest sin before such greatness and magnanimity is a crime and treachery.
The Prophet (peace be with him and his progeny) says:
*لَا تَنْظُرُوا إِلَى صِغَرِ الذَّنْبِ وَ لَكِنِ انْظُرُوا إِلَى مَنِ اجْتَرَأْتُم*
💠 "Do not look at the smallness of the sin; rather, look against whom you have had the audacity (to disobey)."
In another tradition he says:
*إِنَّ الْمُؤْمِنَ لَيَرَى ذَنْبَهُ كَأَنَّهُ صَخْرَةٌ يَخَافُ أَنْ تَقَعَ عَلَيْهِ وَ إِنَّ الْكَافِرَ يَرَى ذَنْبَهُ كَأَنَّهُ ذُبَابٌ مَرَّ
عَلَى أَنْفِه*
💠 "Certainly, the believer sees his sin as if it is a boulder, which he is afraid will fall on him; whereas, the disbeliever sees his sin as if it is a fly that passed by his nose."
🍃 The Qur’an and the traditions categorize sins into minor and greater, and the effects of each sin - in this world and the next - are described to us. However, in the aforementioned traditions, the Prophet wants us to increase in our understanding of the Absolute Greatness of Allah.
🍃 The more our understanding of God’s greatness and the signs of His existence increases, and we realise the immense blessings that God has endowed upon us, our audacity to disobey God lessens.
The Prophet says:
*إِنَّ إِبْلِيسَ رَضِيَ مِنْكُمْ بِالْمُحَقَّرَاتِ وَ الذَّنْبُ الَّذِي لَا يُغْفَرُ قَوْلُ الرَّجُلِ لَا أُؤَاخَذُ بِهَذَا الذَّنْبِ اسْتِصْغَاراً لَهُ*
💠 "Certainly, Satan is satisfied with you because of small sins, since sins that are not forgiven are those about which the sinner says, I will not be reprimanded for this sin due to its smallness.”
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Imam Redha (peace be with him) says:
*«الصَّغَائِرُ مِنَ الذُّنُوبِ طُرُقٌ إِلَى الْكَبَائِرِ وَ مَنْ لَمْ يَخَفِ اللَّهَ فِي الْقَلِيلِ لَمْ يَخَفْهُ فِي الْكَثِيرِ»*
💠 "Lesser sins pave the way for greater sins; thus, the one who is not afraid of God in committing lesser sins, will not be afraid of him in committing greater sins."
🍃 It is for this reason that we must always be cautious and by understanding the nature of our relation to Allah, we should continuously pay attention to our smallness before Him.
🍃 Of the most important acts in order to achieve this, are:
🍁- Set some time to be with Allah in solitude.
🍁- Be attentive towards one’s spiritual obstacles.
🍁- Supplicate to Allah and plead with him.
🍁- Find ways to get rid of these spiritual obstacles.
🍁- Constantly seek help from Allah and His Awliya (close servants of Allah) on this path.
🍃 Death of the heart has different levels, which depend on one’s cognizance (ma’refat) of Allah and the type of sin committed.
🍃 If one continues to disobey Allah, it is possible for his heart to die, such that it would never be brought back to life again. This is why in munājāt al-Tāebīn, Imām Sajjād (peace be with him) requests Allah to grant life to his heart.
📚 Āyatollāh Tahrīrī, Commentary on Munājāt al-Ta’ebīn , pg 65 - 69
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Spiritual Wayfaring Topic 6:
💠 Repentance from all sins; as is appropriate for that sin
🍃 Despite the fact that many effects and blessings have been mentioned for repentance, at the same time there are conditions for repentance. The more one fulfils the conditions of repentance, the more results he will achieve and the better these results will be.
🍃 It has been narrated from master of believers Imām Ali (peace be with him) that a person did istighfār in his presence (sought forgiveness from Allah). The Imam said to him:
💠"May your mother grieve over you! Do you realize istighfār (is not just this empty utterance of the tongue) is the station of the Illīyīn (a name in the Qor'an for those in Paradise, see 83:18) and comprises of six meanings:
🍁 regret over what has occurred
🍁 resolve to not return to that action ever again
🍁 that you fulfil the rights of others from amongst the creation, such that you meet Allah free of any responsibility
🍁 that you carry out all the obligatory actions that you squandered
🍁 that you melt away with remorse the flesh that grew on your body from harām until the skin sticks to the bone and new flesh then grows between them
🍁 that you make your body taste the difficulty of obedience just as you had made it taste the sweetness of sin,
then after all that say astaghfirullah (I seek forgiveness from Allah)!"
🍃 The intention of the Imām is that isteghfār is a reality comprising of all its conditions.
🍃 Of course, the six conditions that were mentioned pertain to the particular sin within the context of which the Imām instructed istighfār.
🍃 Clearly, isteghfār for every sin does not require all these conditions. If someone has committed a sin of the eye, can it be claimed that in order to seek repentance for this sin he must melt his flesh? Obviously this is not so.
🍃 So that man does not become afflicted with excessiveness nor laxity in this area, *it is necessary to seek the counsel of, and seek a plan of action from those who are experts in this field, and aware of all the aspects of these affairs*.
📚 Āyatollāh Tahrīrī, Commentary on Munājāt al-Ta’ebīn , pg 75 - 76
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🌺 In Ma'ani al-Akhbar: In his tradition from Ahmad ibn Abi Abdillah from his father, in a Hadith attributed to the noble Prophet (peace be with him and his progeny) that he said:
"Jibraeel (Angel Gabriel) came to me and said: 'O Prophet of Allah! Allah has sent me to you with a gift which He has not given to anyone before you'.
The noble Prophet asked:
🍃'what is it?'
💠 Jibraeel replied: 'it is patience, and something better than it'.
🍃 He asked: 'and what is that?'.
💠 Jibraeel replied: 'it is satisfaction, and something better than it'.
🍃 He asked: 'and what is that?'
💠 Jibraeel said: 'it is abstinence; and that which is better than it'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is sincerity; and something better than that'.
🍃 He said: 'and what is that?'
💠 Jibraeel said: 'it is certainty; and something better than it'.
🍃 The Noble Prophet (then) said: 'i said: "what is that O' Jibraee!"
💠 He said: 'the way to attain all of them is to trust in Allah'.
🍃 I said: 'oh Jibraeel, what is the meaning of trusting in Allah?'
💠 He said: knowing that creation can neither cause harm nor benefit and can neither give nor withhold (anything), and having no hope (of getting anything from creation). When the servant reaches this state, he does not do anything save for Allah, and he neither desires nor fears anyone but Allah, and he does not set his hopes on anyone except Allah. This is is the meaning of trusting in Allah'.
🍃 The noble Prophet said: I said: 'oh Jibraeel, what is the meaning of patience?'.
💠 He replied: 'one must be forebearing and patient in times of affliction as he is in times of joy, and in poverty as he is in wealth, and in calamity as he is in comfort; without complaining of his condition because of what has befallen him'.
🍃 I said: 'and what is the meaning of contentment?'
💠 He (jibraeel) said: 'to be pleased with whatever comes to him in this world, being content with whatever little he has and thanking Allah for it'.
🍃 I said: 'and what is the meaning of satisfaction?'
💠 He (jibraeel) said: 'it means that one should never be displeased with his Master, whether he gets (the comforts) of the world or not, and not be happy with one's few good deeds'.
🍃 I said: 'and what is the meaning of abstinence?'
💠 He (jibraeel) said: 'that one loves whatever his Creator loves and hates whatever his Creator hates, and is very careful about what is lawful and does not glance at what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He is merciful to all Muslims and he is merciful to himself. He avoids useless speech just as he avoids a corpse with an intensely foul smell. He avoids possessions and embellishments of this world just as he keeps away from fire -- ensuring that it does not cover him. He has no great (worldly) hopes or desires and he always remembers (the inevitable occurrence) of his death'.
🍃 I said: 'oh Jibreel, and what is the meaning of sincerity?'
💠 He (jibraeel) said: 'a sincere person is one who does not ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy and is pleased with Allah, and Allah the Almighty is pleased with him. When he gives from it in the way of Allah, he has reached the stage of fully relying on his Lord'.
🍃 I said: 'And what is certainty'?
💠 He (jibraeel) said: 'a man with certainty performs actions for the sake of Allah as though he sees Him. Even if he does not see Allah, he knows Allah sees him; and he is certain that what is coming to him (by the will of Allah') will not pass by him, and what is not meant to be for him will not come to him. These are all branches of trust in Allah' and abstinence'".
🍃 🍃 Reference 🍃 🍃
📚 Sunan an Nabi: 54
📚 Ma'āni al Akhbār: 260
📚 Uddat al-Dā'i: 94
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said: "to bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (a.s) is created a slave (of Allah), and he used to eat, drink and relieve himself”.
They said: “Then who was his father”? The revelation was then revealed to the Messenger of Allah saying: “Say to them - what do you say about Adam, was he a created servant (of Allah), who would eat, drink, relieve himself and cohabit”?
So the Prophet asked them and they replied: “Yes”. He (Prophet) asked them: “Then who was his father”? They could not answer, so Allah revealed:
Verily, the similitude of Jesus with Allah is as the similitude of Adam; Allah created him out of dust, then said to him, ‘Be’, and he became (3:59)
till the verse:
And should anyone argue with you concerning him, after the knowledge that has come to you…. and call down Allah’s curse upon the liars. (3:61)
The Messenger of God said: “So challenge me: if I am telling the truth the curse falls on you, and if I am a liar the curse falls on me”. They said: “You have been just”.
They agreed on a date for ‘mubahala’ (mutual imprecation). [The term 'Mubahala' is derived from its Arabic root 'bahlah' meaning 'curse'. Thus the act of al-Mubahala means that each of the two parties invokes the curse of Allah on the other if the latter is untruthful].
When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: “If he challenges us with his people, we accept the challenge for he is not a Prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to put forward his family unless he is truthful”.
In the morning, they came to the Messenger of Allah, and there with him were the Commander of the Faithful Ali, Fatimah, Hasan and Husayn peace be with them, so the Christians said: “Who are those”? The people replied: “This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his grandsons, Hasan and Husayn”.
When the Christian delegation saw a woman, two children and only one man with the Prophet, they were frightened and worried and said to the Messenger of Allah: “We will pay tax so excuse us from the ‘mubahala’”. Then the Messenger of Allah made a settlement with them for them to pay the Jizya like muslims were paying zakaat and khums and then they left.’
= = = = = = = = = = = = = =
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir).
It is related in the al-Tafsir of al-Tha’labi:
When the Prophet called the Christians for the imprecation they said: 'Let us return and think over it.' When they were alone, they asked al-'Aqib - and he was a man of good judgment among them: 'O 'Abd al-Masih! What is your opinion? , He said: ' By Allah! You are well-aware, O Christians, that Muhammad is a prophet sent by Allah, and that he has brought to you the decisive word about your Companion ('Jesus of Nazareth).
By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
"So they came to the Messenger of Allah; and he had come out in the morning carrying Husayn in his lap, holding the hand of Hasan, with Fatimah walking behind him and 'Ali was behind her; and he was saying: 'When I pray, you say "Amen" '. Then the Bishop of Najran said: 'O Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection’.
"Then they said: 'O Abu'l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.'
He said: 'Well, if you ref
Imam Al-Husein peace be with him wanted to liberate the people who were enslaved by the rulers, and therefore the revolution of Imam Al-Husein peace be with himwas launched based on this humanitarian aspect in order to achieve freedom for the entire mankind.
The dimensions of Imam Al-Husein's revolution:
As we read through the narration of Imam Al-Husein peace be with him, we see that when he went out to the battle to fight those who came to fight him, and when he saw his opponents invading the tents of the women, he addressed them saying: "O You the followers of Abu Sifyan, if you do not follow a religion, and if you do not fear the Judgment day, be free in your lives and return to your origins if you were Arabs."
Imam Al-Husein peace be with him raised two issues here. The first is that he laid emphasis to the freedom of man when he said: If you do not abide by religious values and you do not believe in a creed, at least be free. The free man is the one who does not sell himself or his position or opinion in return for money or positions. Do not be slaves, because you are fighting to obey those who enslave you.
The second issue he raised is that Imam peace be with him tried to provoke in them the feelings of Arabism which Islam approved: "Be Arabs", not in terms of the narrow nationalism, but on the basis of the values the Arabs lived, which Islam adopted some of them and eliminated others. This discourse is not addressed to the followers of Abu Sufyan in particular, but to every human being.
On the humanitarian level, we also read his speech when he was asked to give legitimacy to Yazid. He said: "The illegitimate, son of the illegitimate, has settled between two: between unsheathing [the sword] and humiliation, and how impossible is humiliation from us." So it is about being honored in all your life. Imam As-Sadiq peace be with him was quoted as saying upon interpreting the following Quranic verse: "God has the glory and His Prophet and the believers." (63:08) Imam As-Sadiq peace be with him said: "God has allowed the believer to run all his affairs, but he did not authorize him to humiliate himself." Glory is based on power: "The power is wholly Allah's". (02:165). So, to be honorable is to be strong and defending you humanity and freedom.
Then he said: "Do not you see that no one abides by the right and everyone embarks on the wrong?" He is talking about the righteousness which people should abide by, and righteousness is the concept that exists in all the issues of human beings, which ascend his position at the individual, political and social levels.
Therefore, we have to present Ashoura to the entire world in its humanitarian aspect, rather than restricting it to a sectarian aspect because Imam Al-Husein peace be with him is the imam of all Muslims and he obtained his Imamate from Prophet Muhammad (p.) with whom Al-Husein peace be with him lived his early childhood. He also lived with his mother, Sayyeda Az-Zahra and his father Ali peace be with him. So, he enjoyed all the elements and characters of spiritual faith these figures enjoyed. Prophet Muhammad (p.) said: "Husein is from me, and I am from Husein", which reveals the spiritual integration between the Prophet (p.) and Al-Husein peace be with him.
The values of reform in the revolution of Imam Al-Husein peace be with him:
Imam Al-Husein peace be with him said: "I revolted neither for wickedness nor for fame. Verily I rose only to seek for reform in the nation of my grandfather; the messenger of Allah." He did not speak about a certain family or region, but about the entire nation, because he was shouldering the responsibility of the whole nation through his Imamate. "I want to enjoin good and forbid wrong and evil", he said. So, he noticed the deviant situation of the nation, because the rule prevailing at that time damaged the humanitarian aspect of the people who used to love Imam Al-Husein peace be with him and his family, but at the same time, they were fighting to earn money or obtain a certain position in the authority, such as Omar Bin
Fasting According to Five Islamic Schools of Law (Part 02)
By: Āyatollāh Allameh Muhammad Jawad Maghniyya
Translated from the Arabic by Mujahid Husayn
—————————————-
4. Travel, provided the conditions necessary for salat al-qasr, as mentioned earlier, are fulfilled as per the opinion of each school. The four Sunni schools add a further condition to these, which is that the journey should commence before dawn and the traveler should have reached the point from where salat becomes qasr before dawn. Hence if he commences the journey after the setting in of dawn, it is haram for him to break the fast, and if he breaks it, its qada’ will be wajib upon him without a kaffarah.
The Shafi’is add another condition, which is that the traveler should not be one who generally travels continuously, such as a driver. Thus if he travels habitually, he is not entitled to break the fast. In the opinion of the four Sunni schools, breaking the fast is optional and not compulsory. Therefore, a traveler who fulfills all the conditions has the option of fasting or iftar. This is despite the observation of the Hanafis that performing salat as qasr during journey is compulsory and not Optional.
The Imamis say: If the conditions required for praying qasr are fulfilled for a traveler, his fast is not acceptable. Therefore, if he fasts, he will have to perform the qada’ without being liable to kaffarah. This is if he starts his journey before midday, but if he starts it at midday or later, he will keep his fast and in the event of his breaking it will be liable to the kaffarah of one who deliberately breaks his fast.
And if a traveler reaches his hometown, or a place where he intends to stay for at least ten days, before midday without performing any act that breaks the fast, it is wajib upon him to continue fasting, and in the event of his breaking it he will be like one who deliberately breaks his fast.
5. There is consensus among all the schools that one suffering from a malady of acute thirst can break his fast, and if he can carry out its qada’ later, it will be wajib upon him without any kaffarah, in the opinion of the four schools. In the opinion of the Imamis, he should give a mudd by way of kaffarah. The schools differ in regard to acute hunger, as to whether it is one of the causes permitting iftar, like thirst. The four schools say: Hunger and thirst are similar and both make iftar permissible. The Imamis state: Hunger is not a cause permitting iftar except where it is expected to cause illness.
6. Old people, men and women, in late years of life for whom fasting is harmful and difficult, can break their fast, but are required to give fidyah by feeding a miskeen for each fast day omitted: similarly a sick person who does not hope to recover during the whole year. The schools concur upon this rule except the Hanbalis, who say: Fidyah is mustahabb and not wajib.
7. The Imamis state: Fasting is not wajib upon one in a swoon, even if it occurs only for a part of the day, unless where he has formed the niyyah of fasting before it and recovers subsequently, whereat he will continue his fast.
@AbodeofWisdom
🌺The Sincerity of the Prophets (Peace be with them all):
💠It is reported by one of the infallibles peace be with them:
"Solomon (peace be with him) when he saw a male sparrow saying to a female sparrow, "Why do you deprive me of yourself, for if I wanted I could take Solomon's crown with my beak and throw it in the sea!"
Solomon said to him smiling, "Are you really able to do so?"
The sparrow replied: "No, O messenger of Allah, but a man may embellish himself and greater himself in front of his wife, and a lover cannot be rebuked for what he says".
Solomon said to the female sparrow: "why do you deprive him of yourself when he loves you?"
She replied: "O Prophet of Allah, he is not a lover, but a claimant [of love], for he loves someone else besides me!"
The words of this sparrow affected Solomon's heart and he cried very much, and secluded himself for forty days praising Allah to empty his heart for his love for Him, and to not mix it with the love for anything else".
📚Reference
-Bihar ul Anwar, v. 14, pg. 14, no. 3
@AbodeofWisdom
PROPHET'S HISTORIC GHADIR SERMON
PART ll
I praise Him and always thank Him for the ease He brings me and for the constriction, in hardship and in prosperity, and I believe in Him, in His angels, in His Books and messengers. I listen to His Command and I obey, and I initiate the doing of whatever pleases Him, and I submit to His decree hoping to acquire obedience to Him and fear of His penalty, for He is Allah against Whose designs nobody should feel secure, nor should anyone ever fear His "oppression."
I testify, even against my own soul, that I am His servant, and I bear witness that he is my Lord. I convey what He reveals to me, being cautious lest I should not do it, so a catastrophe from Him would befall upon me, one which none can keep away, no matter how great his design may be and how sincere his friendship.
There is no god but He, for He has informed me that if I do not convey what He has just revealed to me in honor of' Ali in truth, I will not have conveyed His Message at all, and He, the Praised and the Exalted One, has guaranteed for me to protect me from the (evil) people, and He is Allah, the One Who suffices, the Sublime. He has just revealed to me the following (verse):
In The Name of Allah, the Most Gracious, the Most Merciful.
O Messenger! Convey what has (just) been revealed to you (with regard to 'Ali), and if you do not do so, you will not have conveyed His Message at all, and Allah shall Protect you from (evil) people; surely Allah will not guide the unbelieving people.(Qur'an, 5:67)
O people! I have not committed any shortcoming in conveying what Allah Almighty revealed to me, and I am now going to explain to you the reason behind the revelation of this verse:
Three times did Gabriel command me on behalf of the Peace, my Lord, Who is the source of all peace, to thus make a stand in order to inform everyone, black and white, that:
Ali ibn Abu Talib is my Brother, Wasi, and successor over my nation and the Imam after me, the one whose status to me is like that of Aaron to Moses except there will be no prophet after me, and he is your master next only to Allah and to His Messenger, and Allah has already revealed to me the same in one of the fixed verses of His Book saying, "Your Master is Allah and His Messenger and those who believe, those who keep up prayers and pay zakat even as they bow down" (Qur'an, 5:55), and, Ali ibn Abu Talib the one who keeps up prayers, who pays zakat even as he bows down, seeking to please Allah, the Sublime, the Almighty, on each and every occasion.
@AbodeofWisdom
said: "to bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (a.s) is created a slave (of Allah), and he used to eat, drink and relieve himself”.
They said: “Then who was his father”? The revelation was then revealed to the Messenger of Allah saying: “Say to them - what do you say about Adam, was he a created servant (of Allah), who would eat, drink, relieve himself and cohabit”?
So the Prophet asked them and they replied: “Yes”. He (Prophet) asked them: “Then who was his father”? They could not answer, so Allah revealed:
Verily, the similitude of Jesus with Allah is as the similitude of Adam; Allah created him out of dust, then said to him, ‘Be’, and he became (3:59)
till the verse:
And should anyone argue with you concerning him, after the knowledge that has come to you…. and call down Allah’s curse upon the liars. (3:61)
The Messenger of God said: “So challenge me: if I am telling the truth the curse falls on you, and if I am a liar the curse falls on me”. They said: “You have been just”.
They agreed on a date for ‘mubahala’ (mutual imprecation). [The term 'Mubahala' is derived from its Arabic root 'bahlah' meaning 'curse'. Thus the act of al-Mubahala means that each of the two parties invokes the curse of Allah on the other if the latter is untruthful].
When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: “If he challenges us with his people, we accept the challenge for he is not a Prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to put forward his family unless he is truthful”.
In the morning, they came to the Messenger of Allah, and there with him were the Commander of the Faithful Ali, Fatimah, Hasan and Husayn peace be with them, so the Christians said: “Who are those”? The people replied: “This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his grandsons, Hasan and Husayn”.
When the Christian delegation saw a woman, two children and only one man with the Prophet, they were frightened and worried and said to the Messenger of Allah: “We will pay tax so excuse us from the ‘mubahala’”. Then the Messenger of Allah made a settlement with them for them to pay the Jizya like muslims were paying zakaat and khums and then they left.’
= = = = = = = = = = = = = =
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir).
It is related in the al-Tafsir of al-Tha’labi:
When the Prophet called the Christians for the imprecation they said: 'Let us return and think over it.' When they were alone, they asked al-'Aqib - and he was a man of good judgment among them: 'O 'Abd al-Masih! What is your opinion? , He said: ' By Allah! You are well-aware, O Christians, that Muhammad is a prophet sent by Allah, and that he has brought to you the decisive word about your Companion ('Jesus of Nazareth).
By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
"So they came to the Messenger of Allah; and he had come out in the morning carrying Husayn in his lap, holding the hand of Hasan, with Fatimah walking behind him and 'Ali was behind her; and he was saying: 'When I pray, you say "Amen" '. Then the Bishop of Najran said: 'O Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection’.
"Then they said: 'O Abu'l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.'
He said: 'Well, if you ref
Don’t Expect from others, and Don’t lash out
Prerequisites of being a Muslim..
By Ayatollah Mahmoud Amjad
“This phrase (see title) is enough to make us true Muslims.
However, first and foremost, I myself am the worst and I sense that to be the case. I do not want to offer you water (i.e. tell you how to be Muslims) so that you all say how good I am. But, I (reiterate that) I am not that good. Definitely, if this were the case (that I preach to you all to show I am better) then this is to snatch your rights! When I self account, I certainly see that I am the worst. For surely, I have heard and seen great things from others, such that if I acted on those words, I would reach the throne of God.
(Moving on,) if we practice these two phrases, it suffices: don’t lash (مرنجان) and don’t expect (مرنج).
1️⃣The word مرنجان means: do not lash out. But is this possible? I have arrogance, is it possible not to lash out? I have jealousy, is it possible? We all think that silence is an easy task. Is it?!! Silence is the hardest thing, because it has a source (does not happen spontaneously). (And because I am plagued with) arrogance, jealousy, vanity, I will (inevitably) lash out (making it harder to attain silent). Yet, we (need to make a will) not to lash, (and by doing so) we will be able to reform ourselves, so that these impurities can be flushed out.
‘Do not be after annoyance by doing whatever you desire, for verily in this path we find no vice other than this’
Yes, that is, when one (follows his worldly desires, it will lead him to) not pray, not fast, to lie, backbite, slander, perform bad deeds, which all become a means of annoyance and lashing out to God, the infallibles, and humanity.
2️⃣[Secondly] the word مرنج means to not have expectations. I have expectations that whenever I enter the gathering, the attendees stand up to respect me. If they don’t stand up, I get upset. For one week, I am upset that the person did not stand up, or why so and so did not respond to my salam.
May God’s mercy be with Ayatollah Koohestani, I saw him twice. Once in Mashhad, and the second time at a hospital. He was the first person (I met) who was some light years old, yet had a heart that worked like a youth. During the times of his clerical studies, he noticed that he became depressed. He wondered why he became such. (He realized) it was because of (interaction with people when they) failed to respond to his greetings, or never even greeted him when he walked by, or sometimes they’d verbally abuse him, and etc.
So he understood that his depression was due to the love of this world. It says in narrations:
حبّ الدنيا رأس كل خطيئة
‘Love of the world is the root to every vice (or misery)’
Love of the world is the root to arrogance, vanity, and all other sins. So he visited the shrine of Imam Ali (peace be with him) and said to him: ‘take the love of this world out of me’. Later, he said that such exhilaration filled his heart which he couldn’t describe, and till the end of his life he had such a state.
So, مرنج means to not have expectations. This is indeed a difficult task. True, I won’t have expectations of others, but what about close friends? It doesn’t work. We aren’t walls to not expect. For the least part, we shouldn’t give an order of effects (i.e. do not expect from others to best of abilities). So if someone backbites us or says bad about us, (because we didn’t expect benefit from people) we should also avoid praying that God destroys them or curse them. In fact we shouldn’t do this to anybody.
Yes, we do ask God to remove his mercy from the enemies of Islam, Ahlulbayt, and the oppressors. It is intended that we do not curse the figures and individuals of the other sects, lest Shias be killed.
Going back, if we pray that God destroys someone, others would also ask the same of us. In the words of the author of ‘Sharial Islam’, we ask: oh God remove the evil from my face (i.e. existence)”.
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@AbodeofWisdom
said: "to bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (a.s) is created a slave (of Allah), and he used to eat, drink and relieve himself”.
They said: “Then who was his father”? The revelation was then revealed to the Messenger of Allah saying: “Say to them - what do you say about Adam, was he a created servant (of Allah), who would eat, drink, relieve himself and cohabit”?
So the Prophet asked them and they replied: “Yes”. He (Prophet) asked them: “Then who was his father”? They could not answer, so Allah revealed:
Verily, the similitude of Jesus with Allah is as the similitude of Adam; Allah created him out of dust, then said to him, ‘Be’, and he became (3:59)
till the verse:
And should anyone argue with you concerning him, after the knowledge that has come to you…. and call down Allah’s curse upon the liars. (3:61)
The Messenger of God said: “So challenge me: if I am telling the truth the curse falls on you, and if I am a liar the curse falls on me”. They said: “You have been just”.
They agreed on a date for ‘mubahala’ (mutual imprecation). [The term 'Mubahala' is derived from its Arabic root 'bahlah' meaning 'curse'. Thus the act of al-Mubahala means that each of the two parties invokes the curse of Allah on the other if the latter is untruthful].
When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: “If he challenges us with his people, we accept the challenge for he is not a Prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to put forward his family unless he is truthful”.
In the morning, they came to the Messenger of Allah, and there with him were the Commander of the Faithful Ali, Fatimah, Hasan and Husayn peace be with them, so the Christians said: “Who are those”? The people replied: “This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his grandsons, Hasan and Husayn”.
When the Christian delegation saw a woman, two children and only one man with the Prophet, they were frightened and worried and said to the Messenger of Allah: “We will pay tax so excuse us from the ‘mubahala’”. Then the Messenger of Allah made a settlement with them for them to pay the Jizya like muslims were paying zakaat and khums and then they left.’
= = = = = = = = = = = = = =
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir).
It is related in the al-Tafsir of al-Tha’labi:
When the Prophet called the Christians for the imprecation they said: 'Let us return and think over it.' When they were alone, they asked al-'Aqib - and he was a man of good judgment among them: 'O 'Abd al-Masih! What is your opinion? , He said: ' By Allah! You are well-aware, O Christians, that Muhammad is a prophet sent by Allah, and that he has brought to you the decisive word about your Companion ('Jesus of Nazareth).
By Allah! Whenever a nation has entered into imprecation with a prophet, their elders have perished and their youngsters have died. And if you do it, we shall surely perish; but, if you turn down, for the love of your religion and (want) to remain on what you have at present, then make peace with the man and go back to your towns.
"So they came to the Messenger of Allah; and he had come out in the morning carrying Husayn in his lap, holding the hand of Hasan, with Fatimah walking behind him and 'Ali was behind her; and he was saying: 'When I pray, you say "Amen" '. Then the Bishop of Najran said: 'O Christians! Surely I see the faces that if they ask Allah to remove a mountain from its place, He would surely remove it. Therefore, do not do imprecation, otherwise you will perish, and there will not remain any Christian on the face of the earth, upto the Day of Resurrection’.
"Then they said: 'O Abu'l-Qasim! We have decided that we should not enter into imprecation against you; and that we leave you on your religion and we remain on our religion.'
He said: 'Well, if you ref
Don’t Expect from others, and Don’t lash out
Prerequisites of being a Muslim..
By Ayatollah Mahmoud Amjad
“This phrase (see title) is enough to make us true Muslims.
However, first and foremost, I myself am the worst and I sense that to be the case. I do not want to offer you water (i.e. tell you how to be Muslims) so that you all say how good I am. But, I (reiterate that) I am not that good. Definitely, if this were the case (that I preach to you all to show I am better) then this is to snatch your rights! When I self account, I certainly see that I am the worst. For surely, I have heard and seen great things from others, such that if I acted on those words, I would reach the throne of God.
(Moving on,) if we practice these two phrases, it suffices: don’t lash (مرنجان) and don’t expect (مرنج).
1️⃣The word مرنجان means: do not lash out. But is this possible? I have arrogance, is it possible not to lash out? I have jealousy, is it possible? We all think that silence is an easy task. Is it?!! Silence is the hardest thing, because it has a source (does not happen spontaneously). (And because I am plagued with) arrogance, jealousy, vanity, I will (inevitably) lash out (making it harder to attain silent). Yet, we (need to make a will) not to lash, (and by doing so) we will be able to reform ourselves, so that these impurities can be flushed out.
‘Do not be after annoyance by doing whatever you desire, for verily in this path we find no vice other than this’
Yes, that is, when one (follows his worldly desires, it will lead him to) not pray, not fast, to lie, backbite, slander, perform bad deeds, which all become a means of annoyance and lashing out to God, the infallibles, and humanity.
2️⃣[Secondly] the word مرنج means to not have expectations. I have expectations that whenever I enter the gathering, the attendees stand up to respect me. If they don’t stand up, I get upset. For one week, I am upset that the person did not stand up, or why so and so did not respond to my salam.
May God’s mercy be with Ayatollah Koohestani, I saw him twice. Once in Mashhad, and the second time at a hospital. He was the first person (I met) who was some light years old, yet had a heart that worked like a youth. During the times of his clerical studies, he noticed that he became depressed. He wondered why he became such. (He realized) it was because of (interaction with people when they) failed to respond to his greetings, or never even greeted him when he walked by, or sometimes they’d verbally abuse him, and etc.
So he understood that his depression was due to the love of this world. It says in narrations:
حبّ الدنيا رأس كل خطيئة
‘Love of the world is the root to every vice (or misery)’
Love of the world is the root to arrogance, vanity, and all other sins. So he visited the shrine of Imam Ali (peace be with him) and said to him: ‘take the love of this world out of me’. Later, he said that such exhilaration filled his heart which he couldn’t describe, and till the end of his life he had such a state.
So, مرنج means to not have expectations. This is indeed a difficult task. True, I won’t have expectations of others, but what about close friends? It doesn’t work. We aren’t walls to not expect. For the least part, we shouldn’t give an order of effects (i.e. do not expect from others to best of abilities). So if someone backbites us or says bad about us, (because we didn’t expect benefit from people) we should also avoid praying that God destroys them or curse them. In fact we shouldn’t do this to anybody.
Yes, we do ask God to remove his mercy from the enemies of Islam, Ahlulbayt, and the oppressors. It is intended that we do not curse the figures and individuals of the other sects, lest Shias be killed.
Going back, if we pray that God destroys someone, others would also ask the same of us. In the words of the author of ‘Sharial Islam’, we ask: oh God remove the evil from my face (i.e. existence)”.
@AbodeofWisdom
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
تنبيه: جميع المحتويات والكتب في هذا الموقع جمعت من القنوات والمجموعات بواسطة بوتات في تطبيق تلغرام (برنامج Telegram) تلقائيا، فإذا شاهدت مادة مخالفة للعرف أو لقوانين النشر وحقوق المؤلفين فالرجاء إرسال المادة عبر هذا الإيميل حتى يحذف فورا:
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