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Muharram
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْم 1. Rajab 60 AH : - Muawiyah (la) dies in Damascus after ruling for 20 years. After him Yazid (la) takes over the Caliphate . 2. Sha'ban 60 AH / May 680 CE: - Feeling pressured by Yazid's rise and the requests for help froRead more
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْم
1. Rajab 60 AH :
– Muawiyah (la) dies in Damascus after ruling for 20 years. After him Yazid (la) takes over the Caliphate .
2. Sha’ban 60 AH / May 680 CE:
– Feeling pressured by Yazid’s rise and the requests for help from Kufa, Moula Imam Hussain (a.s) leaves the City of his Grandfather Moula Muhammad (saw) , Madinah for Makkah with his family and companions.
3. Ramadan 60 AH :
– Imam Hussain reaches Makkah and receives increasing support from the people of Kufa, urging him to lead them against Yazid’s tyranny.
4. Dhu al-Hijjah 60 AH :
– Responding to the pleas from Kufa, Imam Hussain sets out towards Iraq with his family and supporters to bring about reform and justice.
5. Muharram 1st 61 AH :
– Moula Imam Al Hussain (as) leaves Makkah towards Kufa, starting his journey towards fulfilling the calls for help from the people of Kufa.
6. Muharram 2nd 61 AH :
– Imam Hussain (as) reaches the plains of Karbala and is intercepted by Yazid’s army led by Umar ibn Sa’ad (la), who is tasked with preventing Imam Hussain from reaching Kufa.
7. 3rd Muharram 61 AH :
– Umar ibn Sa’ad (la) , commander of Yazid’s army, sends reconnaissance to assess Imam Hussain’s strength.
8. 4th Muharram 61 AH :
– Tensions escalate as both sides prepare for an impending confrontation.
9. 5th Muharram 61 AH :
– Imam Hussain (a.s) and his supporters reinforce their camp in anticipation of Yazid’s forces.
10. 6th Muharram 61 AH :
– Yazid’s army tightens the siege around Imam Al Hussain’s camp, restricting access to water and supplies.
11. Muharram 7th, 61 AH :
– Yazid’s forces surround Moula Imam Hussain’s camp, cutting off access to water for him and his family and supporters, intensifying the hardship.
12. Muharram 9th 61 AH :
– Arrival of Shimr (la) in the battlefield and Announcing of battle by Umar ibn Sa’ad & asking of Imam Al Hussain (as) for delay in the battle .
13. Muharram 10th 61 AH :
– On the Day of Ashura, which fell on the 10th of Muharram in the year 61 AH , Imam Al Hussain (as) and his small band of supporters faced Yazid’s much larger army on the plains of Karbala. Despite being vastly outnumbered, Imam Hussain (as) and his companions stood firm in their resolve.
Throughout the day, fierce battles ensued, with Imam Hussain’s forces displaying unmatched courage and determination. Despite the unbearable thirst and exhaustion from days of siege and deprivation of water, they fought valiantly, defending their principles of justice and righteousness.
As the battle wore on, one by one, Imam Hussain’s closest companions and family members fell martyred, including his beloved son Ali al-Akbar (as) and his loyal half-brother Abbas ibn Ali (as) . Imam Al Hussain (as) himself was struck with arrows & other deadly weapons and he was martyred in the late afternoon.
With the martyrdom of Imam Al Hussain (as) the battle of Karbala came to a tragic conclusion. The surviving members of Imam Hussain’s family and companions were taken captive by Yazid’s forces, subjected to humiliation and mistreatment. The women and children of the Imam’s camp were forced to endure unimaginable hardships as they were led away from Karbala, their hearts heavy with grief and sorrow.
Allah Subhanahu Wa Ta’ala said:
يَٰٓأَيَّتُهَا ٱلنَّفۡسُ ٱلۡمُطۡمَئِنَّةُ
“O reassured soul,”
ٱرۡجِعِيٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرۡضِيَّةً
“Return to your Lord, well-pleased and pleasing [to Him],”
(QS. Al-Fajr 89: Verse 27 & 28 )
See lessProof of Imam Ali AS birth in the Kaaba and death in prostration?
بسم الله الرحمن الرحيم Martyrdom & Birth Of Maula Ali Ibn Abi Talib (as) The martyrdom of Imam Ali (as) our first Imam in Islam is an event with deep spiritual, political, and historical implications. Imam Ali (as) , cousin and son-in-law of the Moula Muhammad (saw), is revRead more
بسم الله الرحمن الرحيم
Martyrdom & Birth Of Maula Ali Ibn Abi Talib (as)
The martyrdom of Imam Ali (as) our first Imam in Islam is an event with deep spiritual, political, and historical implications. Imam Ali (as) , cousin and son-in-law of the Moula Muhammad (saw), is revered by the true muslims as the rightful successor to the Prophet (saw) . His martyrdom is seen not just as a tragic loss, but as a moment of profound significance in the islamic narrative, encapsulating themes of justice, piety, and the struggle against oppression.
Moula Ali ibn Abi Talib (as) was born in Mecca in 600 CE. From a young age, he demonstrated exceptional intelligence, bravery, and devotion to Islam. He was among the first to embrace the new faith and played a crucial role in many key events during Moula Muhammad’s life. We believe that the Prophet Muhammad explicitly designated Ali as his successor at Ghadir Khumm, a significant event where the Prophet declared, “For whoever I am his (Mawla) leader, Ali is his (Mawla) leader.” Despite this, after the Prophet’s death, Ali was passed over for the caliphate in favor of Abu Bakr, Umar, and Uthman, leading to a complex and contentious period of tyranny in Islamic history and this initiation had the result what we got to see in the form Karbala & Aftermath of Karbala , this hate towards Aale Muhammad didn’t boomed in the era of yazid rather it was the result of all the historical mistakes that were executed by people while ignoring Maula Muhammad’s teachings , How much pain would he have felt while anouncing Ali as the leader being well aware of the fact that what will happen to Allah’s will after his death .
Prophet Muhammad said to Ali: “You are to me like Aaron was to Moses, except there will be no prophet after me.”
Prophet Muhammad said: “O Ali, you are my brother in this world and the Hereafter.”
Prophet Muhammad said: “Ali and I were created from one light and we remained as one until we were separated in the loins of Abu Talib and Abdullah.”
Prophet Muhammad declared: “Whoever obeys me, obeys Allah; and whoever disobeys me, disobeys Allah. And whoever obeys Ali, obeys me; and whoever disobeys Ali, disobeys me.”
Prophet Muhammad said: “I am the city of knowledge, and Ali is its gate. So whoever desires knowledge should enter through its gate.”
Prophet Muhammad said: “Ali is with the Quran, and the Quran is with Ali. They will not separate until they return to me at the Pond (of Kawthar).”
Prophet Muhammad said: “The first thing that Allah created was my light, and from my light, He created Ali’s light.”
Prophet Muhammad said: “O Ali, you are to me what Aaron was to Moses, except that there is no prophet after me.”
Prophet Muhammad said: “Ali is the best of humans, and whoever refuses to acknowledge this is a disbeliever.”
Prophet Muhammad said: “Ali is the divinely appointed leader after me. Whoever follows him follows me, and whoever opposes him opposes me.”
Prophet Muhammad said: “Ali is from me, and I am from Ali, and he is the protector of every believer after me.”
Prophet Muhammad said: “Ali is to me what my head is to my body.”
Prophet Muhammad said: “The stars protect the inhabitants of the earth from drowning, and my Ahl al-Bayt protect my community from division. If a tribe among the Arabs differs from them, they will all differ and become the party of Satan.”
Prophet Muhammad said: “O Ali, you and your followers are the best of the community.”
Prophet Muhammad said: “Ali is the gate of repentance; whoever enters through it is a believer, and whoever exits through it is an unbeliever.”
Prophet Muhammad said: “The most virtuous among you are those who recognize the right of Ali after me.”
Prophet Muhammad said: “O Ali, you and your followers are on the Path of Truth.”
Prophet Muhammad said: “Ali and I are from the same light, and our followers [shias] are created from our light.”
Prophet Muhammad said: “The scent of Paradise is from the soil under the feet of Ali.”
Prophet Muhammad said: “The angels love Ali as the people love the Kaaba.”
Prophet Muhammad said: “Ali is my defender and the defender of my message.”
Prophet Muhammad said: “Ali and I are the two fathers of this community.”
Prophet Muhammad said: “Ali is the protector of my community from error.”
Prophet Muhammad said: “Ali is the flag of truth; whoever follows him is guided.”
Prophet Muhammad said: “Ali’s path is the blessed path; whoever follows it is blessed.”
Prophet Muhammad said: “Ali is the banner of Islam; whoever follows him is guided.”
Prophet Muhammad said: “Ali shields my community from misguidance.”
Prophet Muhammad said: “Ali and his Shia are the victorious ones on the Day of Resurrection.”
Prophet Muhammad said: “O Ali, you and your Shia will be in Paradise.”
Prophet Muhammad said: “May Allah bless the one who follows Ali and accepts his leadership, and may He curse the one who opposes him and rejects his authority.”
Prophet Muhammad said: “Ali’s Shia are my true followers and my trusted companions.”
Prophet Muhammad said: “Ali’s Shia are protected from deviation and misguidance.”
Prophet Muhammad said: “Love for Ali’s Shia is a sign of faith, and hatred for them is a sign of hypocrisy.”
Prophet Muhammad said: “Ali’s Shia are those who have been guided to the truth.”
Prophet Muhammad said: “Mercy descends upon Ali’s Shia whenever my name is mentioned in their presence.”
Prophet Muhammad said: “Ali’s Shia are the closest to me on the Day of Resurrection.”
Prophet Muhammad said: “I will intercede for Ali’s Shia and guarantee their place in Paradise.”
Prophet Muhammad said: “O Allah, bless Ali and his Shia and grant them success in this world and the Hereafter.”
Allah Subhanahu Wa Ta’ala said:
وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ
“Nor does he speak from [his own] inclination.”
(QS. An-Najm 53: Verse 3)
Allah Subhanahu Wa Ta’ala said:
إِنۡ هُوَ إِلَّا وَحۡيٞ يُوحَىٰ
“It is not but a revelation revealed,”
(QS. An-Najm 53: Verse 4)
But Imam Ali’s reign was marred by internal conflicts and civil wars. His caliphate was challenged by figures like Muawiya ibn Abi Sufyan, the governor of Syria, leading to the Battle of Siffin. Despite his efforts to govern with justice and piety, Ali faced continuous opposition and betrayal. These conflicts were not merely political; they represented deeper ideological divides within the Muslim community, particularly concerning issues of leadership and legitimacy.
The circumstances leading to Imam Ali’s martyrdom were deeply intertwined with these broader conflicts. On the 19th of Ramadan, 661 CE, while praying in the Great Mosque of Kufa, Ali was struck on the head with a poisoned sword by the Kharijite assassin, Abd al-Rahman ibn Muljam. This attack was the culmination of a period of intense political strife and reflects the deep divisions within the early Muslim community. Ali succumbed to his injuries two days later, on the 21st of Ramadan.
Moula Ali’s governance was characterized by a strong emphasis on justice, equality, and the welfare of the people. His sermons and letters, particularly those compiled in the “Nahj al-Balagha” , offer a rich source of guidance on Islamic governance and ethics. Ali advocated for the rights of the oppressed and sought to establish a just society, free from the corruption and nepotism that plagued his time. His approach to leadership was deeply spiritual, viewing the caliphate not merely as a political position but as a divine trust requiring the highest standards of moral integrity.
The commemoration of Ali’s martyrdom, especially during the month of Ramadan, involves various rituals and ceremonies. We hold mourning sessions (majalis), recite elegies, and reflect on Ali’s teachings. These practices serve to reinforce communal identity and the principles of Shia Islam. They also provide a framework for discussing contemporary issues of justice, leadership, and the ethical challenges facing the Muslim community.
In addition to religious observances, the martyrdom of Imam Ali has inspired a rich tradition of poetry, literature, and art in the Shia world. Poets and writers have eulogized his virtues and lamented his tragic death, using their works to convey the emotional and spiritual dimensions of his legacy. Artistic representations often depict key moments from his life and martyrdom, serving as visual reminders of his enduring significance.
In conclusion, the martyrdom & birth of Imam Ali is a cornerstone of Islamic history and theology. It encapsulates the themes of justice, leadership, and sacrifice that are central to Shia beliefs. Ali’s life and death continue to inspire Muslims around the world, shaping their religious practices, cultural expressions, and political ideals. Through the commemoration of his martyrdom, Momins reaffirm their commitment to the values he championed, ensuring that his legacy remains a vibrant and integral part of their faith tradition.
The sunni books that cite the fact of birth are :
1. Al-Haakim al Nisaburi in al-Mustadrak Ala al-Saheehayn (Hadeeth no. 6098):
He stated that the narrations are too many that Fatimah Bint Asad (sa) gave birth to Ameerul Mo’meneen Ali ibn Abi Talib (as) inside the Ka’bah.
2. The well known Sunni scholar Allamah Badakhshi in his book Miftaah An Najah (page no. 20), he stated that:
No one was born inside the Bait al Haram except Ali ibn Abi Talib and no one will be born after him and this is a special tribute gifted by Allah (SWT) to Ali ibn Abi Talib (as)
3. The famous Egyptian scholar and author Abbas Mahmood al-Aqqaad in his book Abkariat al-Imam Ali (as) (page no. 43) he stated that :
Ali (as) was born inside the Ka’bah.
4. Sunni scholar known by Ali Fikhri al-Qahiri in his book Ehsan al-Qasas (vol. III pg. 178) stated :
Ali (AS) was born in Makkah in al-Bait al-Haraam in the year 32 after the birth of the prophet Mohammed (SAWA).
5. Ibn al-Sabbagh al-Maliki in his book al-Fusoul al-Mohimmah (pg.30) stated:
Ali (AS) was born in Makkah inside al-Bait al-Haram
6. Al-Kunji al-Shafi’ei in his book Kifaayat at-Talib (pg. 407) stated :
“Ameerul Mo’meneen Ali ibn Abi Talib (AS) was born in Makkah inside Baitullah al-Haram”.
7. Al-Haakim al-Nisaburi in Kitab Ma’refat al-Sahabah (Hadeeth no. 6044).
8. Al-Masoodi in Murooj al-Dhahab (vol. II pg. 349).
9. The famous Persian Sunni poem Sa’adi al-Sirazi
10. Al-Dahlawi in Izaalat al-Khafaa’ (pg. 251)
• Shia sources on birth of Imam Ali (as) :
1. “Al-Ghadir” by Allama Amini, Volume 1, Page 167.
2. “Majma’ al-Zawa’id” by Ali ibn Abu Bakr al-Haythami, Volume 9, Page 116.
3. “Manaqib Ibn Shahr Ashub” by Allama Muhammad Baqir Majlisi, Volume 1, Page 75.
4. “Tafsir al-Qummi” by Ali ibn Ibrahim al-Qummi, Volume 1, Page 87.
5. “Nur al-Absar” by Mirza Muhammad Taqi al-Asfahani, Page 68.
6. “Bihar al-Anwar” by Allama Muhammad Baqir Majlisi, Volume 19, Page 409.
7. “Mustadrak al-Wasa’il” by Allama Muhammad Hasan al-Hurr al-‘Amili, Volume 6, Page 282.
8. “Rawdat al-Wa’izin” by Shaykh Abbas Qummi, Page 87.
9. “Kamal al-Din” by Shaykh Saduq, Volume 2, Page 400.
10. “Ithbat al-Hudat” by Shaykh al-Mufid, Volume 3, Page 112.
جزاك الله خيران
See lessWomen in Public Juloos
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ I might be wrong but certainly in my view ,commemorating Imam Hussain (as) during Muharram is a deeply significant practice that keeps his teachings alive not just during this month but throughout the year. However, certain practices, such as women publicly hittRead more
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
I might be wrong but certainly in my view ,commemorating Imam Hussain (as) during Muharram is a deeply significant practice that keeps his teachings alive not just during this month but throughout the year. However, certain practices, such as women publicly hitting their chests, reciting nohas loudly, and chanting ‘Labbayk Ya Hussain’ in the presence of non-mahrams, raise ethical concerns. Islam emphasizes modesty and respect for others, regardless of religious affiliation. Actions that could be perceived as provocative or cause discomfort to non-Shia observers may not effectively convey the message of Karbala with the dignity it deserves.
Reflecting on the dignity and restraint exemplified by Bibi Zaynab (sa) in adversity suggests that honoring Imam Hussain’s legacy should be done in ways that uphold Islamic values of modesty and respect for all.
Moreover, maintaining modesty and avoiding unnecessary physical contact between non-mahram men and women during Muharram processions (juloos) is crucial. Both intentional and unintentional physical contact should be avoided, as it aligns with Islamic teachings on maintaining boundaries and preserving dignity.
In summary, while commemorating Imam Hussain (as) and keeping his message alive is important, it should be done in a manner that respects Islamic principles of modesty, dignity, and consideration for others, regardless of their religious background. This approach not only upholds the values Imam Hussain stood for but also fosters a respectful environment that reflects positively on the broader community.
See lessMawla Ali AS
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ Imam Ali (as) says: My name in the Bible is 'ILIYA', in the Torah is 'BARI', in the Zaboor is 'ERI'. Indians know my name as 'KAABER', Romans know me as 'BIT'RISA' Persians know me as 'JOBEIR', Turks know me as 'TABIR', blacks know me as 'HEYTAR', Priests know meRead more
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Imam Ali (as) says:
My name in the Bible is ‘ILIYA’,
in the Torah is ‘BARI’,
in the Zaboor is ‘ERI’.
Indians know my name as ‘KAABER’,
Romans know me as ‘BIT’RISA’
Persians know me as ‘JOBEIR’,
Turks know me as ‘TABIR’,
blacks know me as ‘HEYTAR’,
Priests know me as ‘BUSI’,
Abyssinians know me as ‘BITRIK’,
My Mother knows me as ‘HEYDARA’,
Arabs know me as ‘ALI’,
Armenians know me as ‘FAREEQ’,
and my father knows me as ‘ZAHEER’.
This is well refered hadith but can’t comment anything on its authenticity !
[source: Maani Al Akhbar Pg. 59]
Another narration of Imam Ali (as) being mentioned in earlier books:
يا عليّ، ذكرك في التوراة وذكر شيعتك قبل أن يخلقوا بكلّ خير، وكذلك في الانجيل. فاسأل أهل الانجيل وأهل الكتاب يخبروك عن “إليا” مع علمك بالتوراة والانجيل وما أعطاك الله عزّ وجلّ من علم الكتاب، وإن أهل الإنجيل ليتعاظمون إليا وما يعرفون شيعته، وإنّما يعرفونهم بما يجدونه في كتبهم
Prophet Muhammad (saww) said:
“O Ali, your mention is in the Torah and the mention of your Shia before they were created with all goodness, as well as in the Gospel. So ask the people of the Gospel and the People of the Book, they will inform you about ‘Eli’ with your knowledge of the Torah and the Gospel and what Allah Almighty has given you of the knowledge of the Book. Indeed, the people of the Gospel magnify Eli, but they do not know his Shia, rather they know them by what they find in their own books.”
[source: Fazaail ush Shia – Sheikh Sadooq, Hadees. 17]
J.B. Gladone writes in A Note Book on Old and New Testaments (London, 1908, 1st vol., pp. 427-8) that, “In the languages of oldest and present Hebrew, the word Allia or Aillee is not meaning of God !”
According to Tafsir Anwar al-Bayan, once the Christian priests of Najran came in Medina during the period of Caliph Abu Bakr and asked his name, but didn’t satisfy, then approached Umar and Uthman, but they were dissatisfied. The priests said,
“We don’t have any concern with you, but we are searching that person whose name is mentioned in the Divine Scriptures.
On that moment, the name of Hazrat Ali was recommended. When they saw Hazrat Ali, the priests asked his name, Hazrat Ali said,
“My name in the Old Testament (Taurat) is Elia, and in the New Testament (Injil or Bible) is Eli, and in the Koran is Ali.”
Another incident is recorded in historical records about the text on a piece of wood which was confirmed by Archaeologists using carbon dating that it was a part of Noah’s ark buried deep down in a cave :
It had some texts written on it in ancient hebrew ig , it was translated & the translation was documented in the following news Papers:
· Weekly – Mirror: U.K., December 28,1953.
· Star of Britain: London, Manchester, January 23,1954.
· Manchester Sunlight: January 23,1954.
· London Weekly Mirror: February 01,1954.
· Bathrah Najaf: Iraq, February 02,1954.
· AI-Huda: Cairo, March 31,1954.
· Ellia – Light, Knowledge, & Truth, Lahore, July 10,1969
Here are the texts found:
In a well-known hadith narrated by both Shi‘a and Sunni Muslims, the Prophet Muhammad has likened his household to the ship or ark (safinah) of Prophet Noah:
“Surely the likeness of my Ahl al-Bayt is similar to Noah’s Ark; whoever boards it will attain salvation and whoever remains behind is drowned.”
Another version reads:
“We serve as the ark of salvation. Whoever holds fast to this ark will reach salvation and whoever deviates from it will be cast into perdition. Whoever wants God to grant him something should resort to the Ahl al-Bayt”
(Refrences: Ṭūsī, al-Amālī, p. 633; Daylamī, Irshād al-qulūb, vol. 2, p. 306; Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 2, p. 27; Ṣadūq, al-Amālī, p. 269, hadith no. 18; Ṭabrisī, al-Iḥtijāj, vol. 1, p. 273)
“Al-Bazzaz narrates through Abdullah ibne Zubair that the Holy Prophet mentioned: “The simile of Ahle Bayt is like that of the Ark of Noah (a.s.). One who boards it, is saved and those who leave it are drowned”
(Majmaul Zawaid, Vol. 9, pg. 163)
Another ancient find during 1916, a few miles away from Palestine, some units of English army passed through a village, Tantura. Suddenly, they saw blazing spark gushing out from a hillock. Some soldiers proceeded towards the site and started digging the place. At the depth of 4 yards, they found a shining silver tablet. It was ¾ yard long and ½ yard wide. They brought it before their high officer, Major A.N. Grandel, who saw that the border of the tablet was decorated with jewels, and in middle were golden words in ancient language. This ancient tablet then passed through many persons, and ultimately reached to I.C. British Army’s Lieut. D.O. Gladstone, who passed to the experts of the British Fossils. Soon after the end of the First World War in 1918, a Committee consisted of the experts in ancient languages from Britain, U.S.A., and France were assigned to examine language. After several months of hard labour, the mystery was solved.
It had been investigated on 21st January, 1920 that it was a Tablet of Solomon (990-931 BC). Its language was in old Hebrew being used in the Song of Solomon. It was translated as under:-
“O’ God! O’ Ahmed! O’ Eli! O’ Batul, O’ Ha’san!. O’Ha’sin! Help me. O’ Ahmed come. O’ Batul! Cast the sight. O’ Hasan! Have pity. O’ Ha’sin grant happiness. Eli, Eli, Eli. Solomon makes petition from these five.”
~Jazkallah
See lessDoes Namaz get void if we cry in our obligatory prayers?
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ • Sayyid Sistani says: • As an obligatory precaution, if one intentionally weeps, silently or loudly, over some worldly matters, his namaz will be void. But, if he weeps silently or loudly due to fear of Allah, or for the Hereafter, there is no harmRead more
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
• Sayyid Sistani says:
• As an obligatory precaution, if one intentionally weeps, silently or loudly, over some worldly matters, his namaz will be void. But, if he weeps silently or loudly due to fear of Allah, or for the Hereafter, there is no harm in it. In fact, it is among the best acts.
• Sayyid Kho’i elaborated slightly more:
• One who intentionally weeps loudly in connection with worldly affairs, his prayers will be nullified. and the obligatory precaution is that he should not weep for worldly affairs even without voice. However, if he weeps with or without voice, on account of fear of Allah or for the Hereafter there is no harm in it and in fact it is one of the best acts which a person performs.
So it seems it comes down to niyyah and fair judgment . The Conclusion is :
If someone remembers a personal loss, like a failed business deal, and weeps during prayer, this would invalidate the prayer according to the rulings of both scholars.
If someone is moved by the verses of the Quran recited during prayer and begins to weep out of fear of Allah’s punishment or awe of His greatness, this weeping is permissible and even encouraged.
If an individual is contemplating their deeds and the state of their soul, leading to tears of repentance or longing for Allah’s mercy, this weeping is permissible
Sayyid Kho’i’s ruling indicates that as an obligatory precaution, one should avoid even silent weeping over worldly matters to maintain the purity and focus of the prayer.
~Jazakallah
See lessDoes studying Qur'an in English or Urdu makes it less understandable?
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ Studying the Quran in English or Urdu does not necessarily make it less understandable, but it is widely acknowledged that translations may not capture the full depth and nuances of the original Arabic text. Yeh samajhna kaafi ahem hai ! So like theRead more
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Studying the Quran in English or Urdu does not necessarily make it less understandable, but it is widely acknowledged that translations may not capture the full depth and nuances of the original Arabic text. Yeh samajhna kaafi ahem hai !
So like the scholars emphasize the importance of learning and reciting the Quran in Arabic, as it is the language in which Quran was revealed to the Prophet Muhammad (PBUH). However, they also recognize the practical need for translations to make the Quran accessible to non-Arabic speakers. Translations can convey the general meaning but might miss the intricate linguistic and rhetorical nuances present in the original Arabic. The Quran’s eloquence, style, and certain contextual meanings are deeply tied to the Arabic language.
Har tafsir mein ek specific element hota hai aur yeh alag alag tafsir works mein different hota hai. Reading in Arabic language while understanding it satisfies us because the first difference comes from the fact that there has been a translation from Arabic to English or Urdu which changes a bit like the way of addressing and all. Dusra difference tab aata hai jab hum tafsir padte hain jismein writer ka specific element shamil hota hai. If we learn Arabic first and then proceed to read the Holy Qur’an we will surely get the most clear and profound meaning from it because understanding Arabic opens up a richer and more comprehensive understanding of the text.
Toh jabke translations Quran ki gehraiyon ko poori tarah se capture nahi kar paati, doosri taraf yeh essential bhi hain Quran ka message broader audience tak pohanchane ke liye. Translations can still inspire, guide, and provide valuable insights into the Quranic teachings.
~Jazakallah
See lessLearning
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ • Recitation of Sūrat al-Aalā (chapter 87 of the Quran) is auspicious based on a number of phrases contained in verses number 1,3,6,9 and 19 (al-Shahīd al-Thānī p. 131 ). Try to recite the sūra at least once every day • Recite this Ayat 69:12Read more
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
• Recitation of Sūrat al-Aalā (chapter 87 of the Quran) is auspicious based on a number of phrases contained in verses number 1,3,6,9 and 19
(al-Shahīd al-Thānī p. 131 ).
Try to recite the sūra at least once every day
• Recite this Ayat 69:12 regularly
لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَ هَا أُذُنٌ وَاعِيَة
That We might make it for you a reminder and that receptive ears might remember it.
• Reciting regularly Salwaat on the holy prophet & his household is also a method to improve ones memory
• If one fails to remember an event or written text or spoken words, according to Imam Jafar bin Muhammad al Sadiq (as) one should put the right hand on the forehad and recite:
There are such more duas u can refer to duas.org !
~Jazakallah
See lesssmall sins keep me regretting
بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ 1. Regret is a Sign of Faith Regret is a natural and positive response, indicating awareness and a desire for repentance. It's a sign of a living heart sensitive to wrongdoing and eager for rectification. Hadith: Imam Ali (AS) said, "Regret overRead more
بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1. Regret is a Sign of Faith
Regret is a natural and positive response, indicating awareness and a desire for repentance. It’s a sign of a living heart sensitive to wrongdoing and eager for rectification.
Hadith: Imam Ali (AS) said, “Regret over sins is enough as repentance.” (Nahj al-Balagha, Saying 417).
Quran : “And those who, when they commit an indecency or wrong themselves, remember Allah and ask forgiveness for their sins – and who forgives sins but Allah?” (Quran 3:135).
2. Seeking Forgiveness
Continuously seeking forgiveness helps cleanse the heart and strengthens one’s connection with Allah. It is crucial to trust in Allah’s mercy and forgiveness.
Hadith : Imam Jafar al-Sadiq (AS) said, “When a believer commits a sin, he should not remain regretful. Instead, he should seek forgiveness from Allah.” (Al-Kafi, Vol. 2, Hadith 336).
Quran : “Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'” (Quran 39:53).
3. Taqwa
Embracing taqwa involves living with constant awareness of Allah, which can guide your actions and thoughts towards righteousness, reducing the tendency to sin.
Hadith : Imam Ali (AS) said, “Taqwa is the medicine for your hearts, the sight for the blindness of your spirits.” (Nahj al-Balagha, Sermon 198).
Quran : “O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].” (Quran 3:102).
4. Continuous Self-Improvement
Striving for self-improvement and making sincere efforts to change can help break the cycle of sin and regret, fostering a more positive outlook.
Hadith: Imam Ali (AS) said, “Whoever renews his repentance frequently, Allah makes his body firm on the Day of Judgment.” (Ghurar al-Hikam, Hadith 10119).
Quran : “Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Quran 13:11).
5. Time Management
Engaging in productive and righteous activities can prevent idleness, which often leads to negative thoughts and actions, including regret over past sins.
Hadith: Imam Jafar al-Sadiq (AS) said, “When you wake up in the morning, think of what you should do in the day that lies ahead.” (Bihar al-Anwar, Vol. 78, Hadith 296).
Quran : “By time, indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” (Quran 103:1-3).
6. Patience
Patience helps manage the emotional turmoil of regret. It enables one to remain steadfast in seeking forgiveness and striving for betterment despite recurring negative feelings.
Hadith : Imam Ali (AS) said, “Patience is of two kinds: patience over what hurts you, and patience against what you covet.” (Nahj al-Balagha, Saying 31).
Quran : “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Quran 2:153).
7. Dhikr
Regular remembrance of Allah can soothe the heart and mind, reducing the impact of regret by focusing on the present connection with the Divine.
Hadith : Imam Ali (AS) said, “He who remembers Allah frequently will have the remembrance of Allah paved in his heart, and his good deeds will be like a barrier between him and the Hellfire.” (Ghurar al-Hikam, Hadith 3188).
Quran: “Those who believe and whose hearts find rest in the remembrance of Allah. Verily, in the remembrance of Allah do hearts find rest.” (Quran 13:28).
8. Hope in Allah’s Mercy
Maintaining hope in Allah’s mercy is crucial. It encourages continuous effort in seeking forgiveness and improving oneself, knowing that Allah’s mercy is vast and encompassing.
Hadith : Imam Jafar al-Sadiq (AS) said, “Hope in Allah is the best refuge and the highest ambition.” (Bihar al-Anwar, Vol. 67, Hadith 96).
Quran : “And my success is not but through Allah. Upon Him I have relied, and to Him I return.” (Quran 11:88).
~Jazakallah
See lessFeeling like a hypocrite
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ Imam al-Baqir (AS): A believer is not one who does not fall into sin, but the one who, when he sins, repents and seeks forgiveness." ( Source: Al-Kafi by Sheikh Kulayni Volume 2, Page 426, Hadith 3 ) It's completely normal to feel like that when youRead more
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Imam al-Baqir (AS): A believer is not one who does not fall into sin, but the one who, when he sins, repents and seeks forgiveness.”
( Source: Al-Kafi by Sheikh Kulayni Volume 2, Page 426, Hadith 3 )
It’s completely normal to feel like that when you keep making the same mistakes and have distracting thoughts during prayer, even after repenting. You’re not alone in this struggle, and it’s a common experience for many people who are sincerely trying to improve their spiritual life.
Even when I started to pray , I Remeber I used to pray with all my focus to around 1 week and then abandoned the namaz for 1 month . Then again I started and focused for 1 month then again abandoned it for 1 week , this happened with me like 3-4 times but at the end just from a random day I started to pray everyday upto this day .
Remember, being human means being imperfect. We all make mistakes and face distractions, especially during moments of spiritual significance like Namaz . It’s part of our nature.
The fact that you recognize these issues and feel guilty about them is hella a positive sign. Your efforts to stay on the right path and avoid mistakes are valuable, even if you feel like you’re not succeeding as you’d like.
Feeling guilty is a natural part of this process, but try not to let it overwhelm you. Use it as motivation to keep striving .
Your awareness of your actions and your desire to improve are key aspects of your spiritual journey. Taqwa is about the continuous effort to be mindful of Allah in every aspect of your life.
Reflect on the meanings of the words in your namaz. This can help deepen your connection and reduce distractions.
Imam Jafar al-Sadiq (AS): “When you stand for prayer, stand with awe and humility, and when you recite, recite with reflection and understanding.”
(Source: Usul al-Kafi by Sheikh Kulayni Volume 3, Page 299, Hadith 8 )
It’s okay to feel challenged and even frustrated at times. The key is to keep trying and to trust in Allah’s mercy and understanding. Your sincere efforts are seen and valued by Him.
Imam Jafar al-Sadiq (AS): : “When a believer sins, Allah grants him respite for seven hours. If he seeks forgiveness from Allah, He does not record it against him.”
(Al-Kafi by Sheikh Kulayni, Volume 2, Page 425, Hadith 2)
Imam al-Ridha (AS): “If people knew how great Allah’s reward is for relying upon Him, they would compete to do so. Allah says, ‘Whoever relies on Me, I will suffice him and provide for him from sources he could never imagine.'”
(Bihar al-Anwar by Allama Majlisi, Volume 71, Page 318)
~Jazakallah
See lessMasturbating issues
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ Masturbation is haram and Imam Ali a.s punished a youth who professed to have committed masturbation and Imam Ali a.s hit his hand with which the boy committed masturbation so much that it become red. Another harm of masturbation besides displeasureRead more
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Masturbation is haram and Imam Ali a.s punished a youth who professed to have committed masturbation and Imam Ali a.s hit his hand with which the boy committed masturbation so much that it become red.
Another harm of masturbation besides displeasure of Allah is that it will minimize your sexual ability and will make you difficult to fulfill the martial or conjugal rights of your wife. So, do not do it. It is due to these harms that Islam prohibit us from watching indecent things and doing indecent acts so that we may live a happy married life.
Brother here are some steps you can take to overcome this habit :
1. Strengthen Your Faith :
Increase your acts of worship, such as praying regularly, reading Quran, and making dua for strength and guidance. Engage in dhikr and seek forgiveness frequently. Remeber you alone can’t do anything in this matter you will start to abstain and end up doing the same after some time , this willn’t stop until you genuinely seek help from Allah and be ashamed of this very act you commit .
2. Educate yourself & don’t be in ignornace :
Learn about the harmful effects of pornography and masturbation on mental, emotional, and physical health. Understanding the consequences can strengthen your resolve to quit.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ الْخَضْخَضَةِ فَقَالَ هِيَ مِنَ الْفَوَاحِشِ وَنِكَاحُ الأمَةِ خَيْرٌ مِنْهُ.
A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from al-‘Ala’ ibn Razin from a man who has said the following: “I once asked abu ‘Abd Allah (a.s.), about masturbation. He (the Imam) said, ‘It is of the sinful acts. Going to bed with a slave-girl is better than this.’”
Al-Kāfi – Volume 5, Masturbation and Conjugal Relation with Animals, Hadith #1
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) فِي الرَّجُلِ يَنْكِحُ بَهِيمَةً أَوْ يَدْلُكُ فَقَالَ كُلُّ مَا أَنْزَلَ بِهِ الرَّجُلُ مَاءَهُ فِي هَذَا وَشِبْهِهِ فَهُوَ زِنًى.
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “About the case of a man who engages in sexual intercourse with animals or causes his semen to discharge, abu ‘Abd Allah (a.s.), has said, ‘Whenever a man causes his semen to discharge in this or that way it is fornication.’”
Al-Kāfi – Volume 5, Masturbation and Conjugal Relation with Animals, Hadith #3
3. Identify Triggers :
Recognize the situations, emotions, or environments that trigger your urge to watch porn or masturbate. Avoid these triggers as much as possible .
You exist, but your existence is a result of Allah swt. You are given the freedom of choice, compulsion and struggles every day and every hour. The choices you make right now, be they halaal or haraam draw you closer or away from Allah swt’s grace.
We come to know that if you reduce the amount of spices, onion, garlic – strong smelling aromatics or strong tasting products from your food. Making sure you’re eating healthy, freshly prepared and simple food – it helps reduce the desire. The main reason for this is, you have a lot of subconscious thoughts that arise inside of you throughout the day. They tend to take a grip of your mind in 6-10 hour cycles depending on how much you day dream during the day. See a pretty girl, think nothing of it at the time but while you may not be focused on it consciously, there will be something running in the back of your mind associated with that image and that event.
The analogy I give here is that you can have a redbull or coffee and then basically try to sleep, the stimulatory effects will prevent you from doing this because the mind has all this pent up energy now and nothing to do with it. If you try to repress or suppress your urges by sheer force, then you will end up feeling tremendously guilty and defeated when you have those times where you lapse.
4. Use Technology Very Wisely As There A Lotta Distractions Out Their Even On Simple Apllicatons One Comes Across Something Arousing :
Install filters or accountability software on your devices to restrict access to pornographic content. Some filters are mentioned below :
Qustodio: A comprehensive parental control tool that includes web filtering, time limits, and monitoring.
Net Nanny: Offers real-time filtering and extensive parental controls.
CleanBrowsing: A DNS-based filter that blocks adult content at the network level.
SafeSearch for Chrome: Ensures Google SafeSearch is always on, helping to block explicit content in search results.
The best of them is SafeSearch for Chrome , if you use any of the other browsers u can go for other options in case this isn’t available .
Limit your use of the internet and social media, especially during times when you feel most vulnerable.
Drink cold water which will make you fell less vulnerable to commit that . For that instance invest your energy in something like push-ups which will make you physically tired which will control that lapse for that instance .
5. Stay Patient and Persistent & Never Every Try To Stop This In One Single Day As It Will Only Increase Your Vulnerability For Lapsing & One Trigger & Its Over :
Understand that relapses may happen. If they do, don’t be too hard on yourself. Learn from the experience and renew your commitment to quitting.This isn’t a one day thing if you try to completely abstain from it at once it willn’t ever work for you . You have to give yourself like time limits like first let’s try to abstain it for a number of days then if lapsed , restart , if not give yourself another limit of days . Try to fast a lot that will help in controlling the urge !
Remember, overcoming addiction is a journey, and it’s important to seek Allah’s help and be patient with yourself throughout the process.
~Jazakallah
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