آدرس جدید litera999@

This book has a lot of useful information about the Iranian ancient art that can not be found elsewhere. The problem with this book is that it is very selective about the whereabouts of the Iranian antiquities. It only mentions the Iranian antiquities that are being kept in the Iranian museums and does not mention the whereabouts of the pieces that are not being kept in the Iranian museums.
@litera9

GUIDE
Identify your PhD topic
Are you puzzled as to how you’re supposed to find a topic for your PhD project? We’re here
to help you out with our failsafe step-by-step guide below.
This GUIDE is part of the SMART ACADEMICS blog “29: Help! How do I find a topic for my PhD?.
Step 1.
Research the state-of-the-art in your field
Identify relevant keywords:
There’s only one mantra for you in the very beginning: read, read, and read some more! But
because of the immense amount of publications that are available, you can’t just read
without a plan. You’ve got to be focused. One way to do this is to identify 5-10 relevant
keywords for the broad topic in which you are interested. Write these key-words down, and
make notes on how you search them.
Limit your search:
Depending on what makes sense, you can limit the scope of your search to:
• certain scientific literature databases instead of going through everything you find on
online
• publishing dates (e.g. if you work in a quickly developing field, you may look only at the
articles published in the last 5 years)
• geographic areas (e.g. if you do research on sea-ice particles, you’ll focus on the polar
regions, if you want to do research on ‘Fake-News’ in US-media, the US will be your main
focus).
• particular approaches, experimental set-ups or methods applied
Do not google, but use databases with scholarly articles ( e.g. Web of Science, Scopus,
PubMed, or Science Direct depending on subject area.)

The Merits of Fasting and the Month of Ramadan
(Mohammad Ali Shomali)

The significance of fasting Islam can be deduced from many
verses of The Holy Qur'an. For example, the verses 2:45 reads:

And take recourse in patience andprayer,
and it is indeed hard except for the humble.

Based on several narrations, "patience" has been interpreted as
fasting due to the fact that fasting, consisting of abandoning certain acts such as eating and drinking for part of the day is one of the best forms of patience. Muslims have been advised by the narrations to resort to fasting when confronted with challenging problems and difficulties.

Although fasting is deeply connected to the month of Ramadan, it is an important act of worship by itself that cab be performed outside Ramadan as well. Except for two forbidden days, fasting is a recommended deed throughout the year, especially in certain
months such as Rajab and Sha'ban and on certain days such as
Mondays and Thursdays. Moreover the month of Ramadan, regardless of fasting, provides a great opportunity to give even to
those upon whom fasting is not incumbent an opportunity to benefit from countless merits of this month. Interestingly, this opportunity is not confined to mature people, for Islamic narrations state that a fetus in his/her mother's womb or an immature child can participate in this banquet of Allah (SWT). Furthermore, sleeping is not regarded as an impediment for one's share of the excellence of the month of Ramadan.

Month of Ramadan as described by the Holy Prophet of Islam

In a well-known sermon delivered by the Holy Prophet of Islam
(S) in the last Friday of the month of Sha'ban, he emphasized:

Oh people! Month of Allah has come
toward you bringing divine blessing,
mercy and forgiveness.1

The subtle point in this phrase is the fact that these three divine
offerings are not granted to the people at the end of this month;
rather, these are the special gifts of the month of Ramadan from
the very day it begins.

The Holy prophet continued:

This is the month in which you have
been invited to the banquet of Allah.2

According to the wording of the above phrase, people are"invited" to this banquet. Therefore, in order for one to enter such an auspicious banquet, he should accept this invitation and act upon it.

Generally speaking, while "banquet" is understood as requiring something to eat, drink and may also include some kind of
entertainment, the "banquet of Allah" is essentially different.
Fasting is a condition for one in order to receive the special gifts
granted by Allah (SWT) in this banquet.

Essential elements of a banquet

For grasping the character of divine banquest, we should first
note that every banquet consists of four essential elements:
1. When you are invited you will not be rejected. Thus, the host is expected to welcome his guest; otherwise, an “invitation" is meaningless when the invitee is denied of reception. Accordingly, when Allah (SWT) invites His servants to the banquet of Ramadan, the gates of His mercy will be opened to those who accept the invitation.
2. When you enter the venue of the banquet, you will be treated with honor and respect. Although every person who has been let in is not competent of being respected, the same is not true for the one who has been invited as a guest. In light of this fact, one may understand the following statement in the above-mentioned sermon:

In this month, you are made of those
people whom Allah respects and honours.3

3. When you go to a banquet you will be given or shown something without payment. In other words, you expect to gain something without return. Correspondingly, in the banquet of Ramadan, Allah (SWT) not only rewards our actions gernerously, but also entertains His guests with various bounties without them doing something so much so that He counts the sleep of His guests as an act of worship and their breaths as His glorification, as explicitly stated in the same sermon:

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 BinSa'ad

Letter of Imam Ali to Malik-e Ashtar
(Part five)

🔰Then, more preferable among them for you should be those who openly speak better truths before you and who support you the least in those of your actions which Allah does not approve in His friends, even though they may be according to your wishes.

🔰Associate yourself with God-fearing and truthful people; then educate them, so that they should not praise you or please you by reason of an action which you did not perform because an excess of praise produces pride and drives you nearer to haughtiness.

🔰The virtuous and the vicious should not be in equal status before you because this means dissuasion of the virtuous from virtue and persuasion of the vicious to vice.

🔰Keep everyone in the status which is his. You should know that the most conducive thing for the good impression of the ruler on his subjects is that he should extend good behavior towards them, lighten their hardships and avoid putting them to unbearable troubles.

🔰You should, therefore, in this way follow a course by which you would leave a good impression with your subjects. This is so because such good ideas would relieve you of great worries.

🔰Certainly, the most appropriate for your good impression is he to whom your behavior has not been good.

🔰Do not discontinue the good lives in which the earlier people of this community had been acting and by virtue of which there was general unity and through which the subjects prospered.

🔰Do not innovate any line of action which injures these earlier ways because (in that case) the reward for those who had established those ways would continue, but the burden for discontinuing them would be on you.

🔰🔰Keep on increasing your conversations with the scholars and discussions with the wise in order to stabilize the prosperity of the areas under you and to continue with that in which the earlier people had remained steadfast.

@AbodeofWisdom

Letter of Imam Ali to Malik-e Ashtar
(Part Twelve)

5. The Clerical Establishment

🍁🍁Then you should take care of your secretarial workers. Put the best of them in charge of your affairs. Entrust those of your writings which contain your policies and secrets to him who possesses the best character, who is not elated by honors lest he should dare speak against you in public. He should also not be negligent in presenting the communications of your officers before you and issuing correct replies to them on your behalf and in matters of your receipts and payments.

🍁🍁He should not make any damaging agreement on your behalf and should not fail in repudiating an agreement against you.

🍁🍁He should not be ignorant of the extent of his own status in matters because whoever is ignorant of his own status is (even) more ignorant of the status of others.

🍁🍁Your selection of these people should not be on the basis of your understanding (of them), confidence and good impression because people catch the ideas of the officers through affectation and personal service, and there is nothing in it which is like well-wishing or trustfulness.

🍁🍁You should rather test them by what they did under the virtuous people before you. Take a decision in favor of one who has a good name among the common people and is the most renowned in trustworthiness because this will be a proof of your regard for Allah and for him on whose behalf you have been appointed to this status (namely your Imam).

🍁🍁Establish one chief for every department of work. He should not be incapable of big matters and a rush of work should not perplex him. Whenever there is a defect in your secretaries which you overlook, then you will be held responsible for it.

🍁🍁@AbodeofWisdom🍁🍁

❇️What does it mean to say God is found in the Heart?

"How should the orients of the lights of Almighty God be contained in the heart? Yet when you seek His Light, you find it there. But this does not mean His Light is truly contained within it.

Rather, you find it in the heart, just as you find your own picture in a mirror, though your picture is not truly contained by it. But when you look in the mirror you see yourself".

📚"Sufi Path of Love" by William Chittick p. 38

@AbodeofWisdom

Sūrah (chapter) Al Shūra (council)

🔅⭐️🍀⭐️﷽⭐️🍀⭐️🔅

⭐️ It is that of which Allah gives good tidings to His servants who believe and do righteous deeds. Say, [O Muhammad], "I do not ask you for this message any payment [but] only good will through kinship." And whoever commits a good deed - We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative. (23)

⭐️ Or do they say, "He has invented about Allah a lie"? But if Allah willed, He could seal over your heart. And Allah eliminates falsehood and establishes the truth by His words. Indeed, He is Knowing of that within the breasts. (24)

⭐️ And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do. (25)

⭐️ And He answers [the supplication of] those who have believed and done righteous deeds and increases [for] them from His bounty. But the disbelievers will have a severe punishment. (26)

⭐️ And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing. (27)

⭐️ And it is He who sends down the rain after they had despaired and spreads His mercy. And He is the Protector, the Praiseworthy. (28)

⭐️ And of his signs is the creation of the heavens and earth and what He has dispersed throughout them of creatures. And He, for gathering them when He wills, is competent. (29)

⭐️ And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much. (30)

⭐️ And you will not cause failure [to Allah] upon the earth. And you have not besides Allah any protector or helper. (31)

🍂🍃🌾🍂🍃🌾🍂🍃🌾🍂🍃🌾

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.

@AbodeofWisdom
🍂🍃🌾🍂🍃🌾🍂🍃🌾🍂🍃🌾

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 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'.

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 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'.

🔹🔸🔸🔸🔹🔸🔸🔸🔹🔸🔸🔸🔹

🔸 Sixth: The type, value, and conditions of what should be paid of Zakat al-Fitra.

Zakat al-Fitra should be given about three kilos per head of wheat or barley or dates or raisins or rice or millet etc.

It is also sufficient if he pays the price of one of these items in cash. As per obligatory precaution, he should not give from that food which is not staple in his place, even if it be wheat, barley, dates or raisins.

It is necessary that wheat or any other thing which a person gives as fitrah is not mixed with another commodity or dust, and if it is mixed, but in its pure form it equals a sa’a (about 3 kilos) and the quantity of the thing mixed with it is negligible or usable, there is no harm in it.

If a person gives fitrah from a thing which is inferior or defective, it will not be sufficient.

🔸 Seventh:The rulings of payment

🔹 Time of Payment
It is not correct to give fitrah before the month of Ramadhan, and it is better that it should not be given even during the month of Ramadhan. However, if a person gives loan to a poor person before Ramadhan, and adjusts the loan against fitrah, when payment of fitrah becomes obligatory, there is no harm in it.

🔹 Deadline for the Payment
If a person offers Eid ul fitr prayers, he should, on the basis of obligatory precaution, give fitrah before Eid prayers. But if he does not offer Eid prayers, he can delay giving fitrah till Zuhr.

🔹 Delivery time
If a person sets aside fitrah from his main wealth, and does not give it to a person entitled to receive it till Zuhr of Eid day, he should make Niyyat of fitrah as and when he gives it.

If a person does not give fitrah at the time when its payment becomes obligatory, and does not also set it aside, he should give fitrah later on the basis of precaution, without making the Niyyat of ada or qadha.

🔸 Eighth: Exchanging the Amount Earmarked for Zakat al-Fitr

If a person sets aside fitrah, he cannot take it for his own use, and replace it with another sum or thing.

🔸 Ninth: How to Deliver Zakat al-Fitra

It is not necessary that the poor to whom fitrah is given should know that this is as Zakat al-Fitra.

@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

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

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

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