بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

To manage and overcome anger, consider the following steps, drawing from Islamic teachings and practical advice:

Turn to Allah (SWT)
– Seek Guidance: Always turn to Allah (SWT) for help and guidance. Remember that true peace and control come from Him.

Dua
– Regular Supplication: Regularly ask Allah (SWT) to help you control your anger. A simple yet powerful dua is:
“`
Allahumma inni as’aluka sabran jamilan
(O Allah, I ask You for beautiful patience)
“`

Wisdom from Imam Ali (AS)
– Reflection: Reflect on the wisdom from Imam Ali (AS):
> “Patience is of two kinds: patience over what pains you, and patience against what you covet.”
(Nahjul Balagha, Saying 47)
This can help you manage your anger by understanding the importance of patience in difficult situations.

Example of the Prophet Muhammad (SAW) and Ahlul Bayt (AS)
– Role Models: Remember the patience and composure demonstrated by the Prophet Muhammad (SAW) and the Ahlul Bayt (AS). They remained calm in challenging situations, providing a perfect example to follow.

Perform Wudu
– Calming Effect: Making wudu (ablution) can have a calming effect on your mind and body, helping to control anger.

Change Your Environment
-Move Away: If you start feeling angry, try changing your surroundings. Sometimes, a different environment can help cool down your emotions.

Seek Refuge in Allah
– Protection from Shaytan: When anger arises, say:
“`
A’udhu billahi min ash-shaytan ir-rajim
(I seek refuge with Allah from the accursed devil)
“`

Quranic Advice
– Speak Kindly: The Quran advises us:
> “And speak to people good [words]” (2:83).
Speaking kindly can help reduce and control anger.

Hadiths :

– Mindful Speech: The Prophet Muhammad (SAW) said:
> “Whoever believes in Allah and the Last Day should speak good or remain silent.”
(Bihar Al-Anwar Volume 74, Chapter 4, Hadith No. 107)

Imam Ali ibn Abi Talib (AS) narrated:

“Anger spoils faith just as aloes spoil honey.” (Ghurar al-Hikam, Hadith No. 8561)

Imam Ali ibn Abi Talib (AS) said:
“Anger begins with madness and ends with regret.” (Ghurar al-Hikam, Hadith No. 2855)

Imam Ali ibn Abi Talib (AS) said:
“Anger is a fire kindled, he who restrains anger extinguishes the fire, he who gives vent to it is the first to be consumed by it.” (Bihar al-Anwar, Vol. 73, Hadith No. 91)Imam Ali ibn Abi Talib (AS) said:
“Do not allow your hearts to be places of anger, but make them containers of mercy, in the same way that a honeycomb is full of honey.” (Ghurar al-Hikam, Hadith No. 10444)

Imam Ali ibn Abi Talib (AS) said:
“He who is not angry when he has the right to be so, sins; and he who is angry without the right, is mad.” (Ghurar al-Hikam, Hadith No. 2856)

Regular Prayer (Namaz)
– Instill Tranquility: Performing your daily prayers helps instill tranquility and patience, reducing feelings of anger.

Recite the Quran
– Find Peace: Reciting the Quran regularly brings peace to your heart and mind, helping to control anger.

Dhikr (Remembrance of Allah)
– Focus on Allah: Engaging in regular dhikr keeps your heart and mind focused on Allah, steering you away from anger.

Implementing these steps can help you manage and overcome anger, leading to a more peaceful and composed life.

~Jazakallah

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Reading novels can sometimes feel like they don’t provide immediate benefits, and we may start to feel disconnected from our reality, as if we’re getting lost in a fictional world and avoiding real-life challenges.
This doesn’t mean we should stop reading novels, but we must remember to stay focused on our priorities.

When we read novels, we gain entertainment, knowledge, and sometimes inspiration. However, it’s essential to keep realistic expectations because the world of novels is different from real life.
On the other hand, when we read Islamic books, we gain spiritual growth and guidance. This helps us in our worldly life and in the Hereafter, which is the true purpose of our existence.

Reading novels means immersing ourselves in a fictional world, which might not provide tangible benefits and may make us feel distant from reality. We might start preferring to live in that fictional world.
We should always do things that are beneficial. For example, if we read novels, what benefit do we gain? Our expectations might become unrealistic, and when we fail to achieve them, we will be disappointed.

Imam Ali (AS) said, “One who hopes inordinately, impairs his deeds” (Nahj-ul-Balagha).

If we spend the time we dedicate to novels on reading Islamic books instead, the benefits would be immense. This will help us in this world and in the Hereafter, where we truly need it.

Thus, while reading novels for entertainment and knowledge is good, we should always maintain a balance in our lives and include reading Islamic books, which benefit us in both this world and the Hereafter.

~Jazakallah

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

This is one of the favourite areas of exploitation for the Nasibi and they enjoy making fun and insisting that these practises are against the Shari’ah. They serve as further evidence that the Shi’a are a deviated Sect. Since they adhere to Umar ibn al Khattab’s way famed for his words ‘the Qur’an is sufficient for us’ lets turn the tables on them.

They keep asking us to prove our mourning rituals from the Qur’an such as crying, chest beating etc.We ask them to cite us any verse containing the words Matam, Latmiyah (blood letting) wherein Allah سُبْحَانَهُ وَ تَعَالَى has declared such practices to be Haraam. No where in the Holy Qur’an has Matam been classified as Haraam. On the contrary, the stories of Prophets include examples of their mourning. As such, the permissibility of Matam is there in Qur’an but not its prohibition. Thus an act, for which there is no restriction of any kind by Islamic Laws, becomes permissible. It is Nasibi who have lied by stating that Matam is against patience and call only for patience instead!

Through the physical act of matam, believers identify themselves with the suffering of the martyrs, especially Imam Hussain (AS) and his companions. It fosters a sense of solidarity and empathy within the community, reinforcing the values of sacrifice, courage, and standing against oppression.
Matam provides a channel for emotional release and spiritual catharsis. It allows individuals to mourn the tragedies of Karbala openly, seeking solace and comfort in the collective mourning of the community. This communal grieving helps in healing emotional wounds and renewing spiritual commitment.
It serves as a means of passing down the stories of Karbala from generation to generation, ensuring that the legacy of Imam Hussain (AS) and the principles he stood for remain alive in the hearts and minds of Muslims worldwide.

Now let’s refute this Nasibi, Allamah Shibli Numani al Hanafi is a renowned Sunni scholar from the Indian subcontinent. In his Sirat-un Nabi (Eng translation Volume 2, pg 74) quoting Sirat Ibn Hisham we read the following about Hamzah (as) martyrdom:

“The Holy Prophet (P) returned to Madina and found the whole city gone into mourning. Whenever he went, he heard wailing and lamentation in every house. He was grieved to find that all who were martyred in the battle had their mourners doing their duty to the memory of their dear ones. But there was none to mourn the death of Hamzah (ra). Overwhelmed with grief, the words that there was no one to mourn the loss of Hamzah escaped his lips. The Ansâris were touched to the core when they heard this remark from the Prophet(s). They asked their women to go to the house of the Prophet (S) and mourn for Hamzah. The Prophet (p) thanked them for their sympathy, prayed for their well-being, but added that it was not permissible to lament in memory of the dead. (Women in Arabia were used to wailing and lamenting aloud, they would tear off their garments, dig their nails into their cheeks, slap themselves on the face and put up loud screams. This undesirable practice was from that day stopped for future)”

Nawasib such as Ibn al-Hashimi will no doubt take heart from the last few lines so let us pass a comment on them:

[Observation One]

Whilst these words are not acceptable for being contradictory to previous lines of the narration, our readers should also know that the words ‘it is not permissible to lament in memory of the dead’ is an addition that cannot be found in other history books.
We read in the History of Tabari Volume 7 page 137:
“The Messenger of God passed by a settlement of the Ansar of the Banu Abdal al-Ashhal and Zafat and heard sounds of lamentation and women weeping. The Messenger of God’s eyes filled with tears and he wept, but then he said “Yet Hamzah has no women weeping for him”. When Saad bin Muadh and Usayd b. Hudayr came back to the settlement of the Banu Abdal al-Ashhal, they told the women to gird themselves up and go and weep for the Messenger of God’s uncle”.

Al Muhaddith Shah Abdul Haqq Dehlavi in ‘Madarij un Nubuwwat (Vol.2, page179)’ records the event as follows:
“When Holy Prophet (s) reached Madina, he saw that cries could be heard from most of the houses of Ansaar (the helpers) but not from Hamza’s house. Holy Prophet (s) said that wasn’t there anyone to cry over Hamza? The helpers (Ansaar) asked their women to mourn over Hamza first and then they may go and cry over their own martyr. The women went to Hamza’s house in the evening and kept crying till midnight. When Holy Prophet(s) woke up and asked about it, he was told the whole thing. Holy Prophet(s) blessed them by saying” May Allah be pleased with you and your”.
It has been similarly recorded in Al-Isti’ab that after Holy Prophet’s query, “none of the wives of the helpers cried over their own dead but cried for Hamza”,
Therefore through no tradition, reference or logic can it be proved that Holy Prophet (s) stopped Ummah from crying over the death of their dear ones.

[Observation two]

Our assertion that the words “It is not permissible to mourn over the dead” is a later addition is confirmed when we observe the first edition of Shibli Numani’s work. We relied on the Urdu to English translation of Numani’s work. Of interest is the fact that the part in brackets wherein the practice of mourning is condemned was added in later editions. The original statement as narrated in the first edition is mentioned above. Look at this report from “Seerat Un Nabi” part 1, page 361, published in 1975 by “Deeni Kutb Khana Islami, Lahore.”
“Holy Prophet (s) reached Madina, the whole of Madina had turned into a mourning place, his Excellency could hear voices of people mourning from every house, and Holy Prophet (s) felt grieved that all martyrs were being cried upon by their relatives but there was no one to mourn over Hamza. In severe grief he said: “Isn’t there anyone to cry over Hamza?” The Helpers (Ansaar) palpitated when they heard this and therefore all of them asked their wives to go and mourn over Hamza’s martyrdom. When Holy Prophet(s) saw that the females of Ansaar (the helpers) were mourning for Hamza, he blessed them and thanked them for their sympathy but he further said “It is not permissible to cry over dead.”
After this a whole paragraph from “This was a tradition in Arabia ” till ” intense love for Hamza” has been removed from the first edition and further replaced by this new statement. This is the ingenuity of Syed Salman Nadvi who completed this book of his teacher (Shabli Naumani) after his death. This new paragraph is not present in the first edition.
“Women in Arabia were used to wailing and lamenting aloud, they would tear off their garments, dig their nails into their cheeks, slap themselves on the face and put up loud screams. This undesirable practice was from that day stopped for future”.
The Urdu/Arabic alphabet “seen” in the text denotes that this statement was not present in the earlier edition and Syed Suleman Nadvi added it afterwards. Later editions simply removed the ‘Seen’ so as to imply that these words were those of Numani!

[Observation Three]

Whilst this shows how dishonest these Nasibi are, let us also address the comments of Nadvi:
1. 1)If Lamenting were Haraam why would the Prophet (s) be sad on the fact that no one was mourning his slain Uncle?
2. 2)Why would the Prophet (s) allow the women to do something that is Haraam? (i,e mourning for their own dead ones)
3. 3)If as Numani says that this was a common practice amongst Arab women and the Prophet banned it, this prohibition would have definitely received maximum publicity.

[Observation Four]

Even if it is believed that Holy Prophet (s) did say ‘It is not permissible to cry over the dead’ such a statement would not effect our mourning because Imam Husayn (as) is a martyr and it is forbidden to call them dead. Such restrictions are for those who die a natural death not those who are slain in the way of Allah سُبْحَانَهُ وَ تَعَالَى.

[Observation Five]

The reference makes it clear that our Holy Prophet (s) paid gratitude to those who consoled and mourned over Hamza’s martyrdom. He approved of this act and blessed them with his prayers. Had it been a prohibited act the Prophet (s) would never have shown gratitude. This gratitude strengthens our point that the words ‘It is not permissible to cry over the dead’ has no correlation with the incident. Rather Syed Suleman Nadvi amended the statements in order to cover up Allamah Shibli Numani’s blunder.
The mourning of Hamza did not just end there; we have already cited the fact that the Holy Prophet (s) and the three Caliphs’ would visit the graves of the martyrs every year.

~Jazakallah

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Look for Shia lecturers who focus on the universal aspects of Islam, such as spirituality, improving one’s character, and practical aspects of worship.
Some lecturers make an effort to present content that is applicable to all Muslims, regardless of sect. Sometimes, the issue might be with the platforms you are using to find lectures. Explore different websites, YouTube channels, or apps that might offer a variety of speakers and topics from the Shia perspective.  Use online Shia libraries, websites like Al-Islam.org to cross-check the information. Balance your learning between lectures, reading, and personal reflection. This variety can help maintain motivation and interest.

You can go for :

Khalil Jaffer
Ali Raza Panahian
Murtaza zaidi
Some Short clips of various ayatollahs
Qazwini family ( My favs are Jawad Qazwini & Sayed Mohammed Baqer Al-Qazwini )

For the point you raised that ” Everytime i see an advert in the sunni community for a topic i am interested in such as how to get your duas accepted better iwant to listen to it but i cant not knowing whether whatever i am listening is right or wrong. ”
the best you can do is if you find a Sunni lecture on a topic you are interested in, you can listen to it and then cross-reference the information with trusted Shia sources. This way, you can benefit from the style they present while ensuring the content aligns with your beliefs.

Here are some of the Shia Islam yt channels  that provide a variety of content, including lectures, spiritual guidance, and practical advice:

Thaqlain
Imam Hussein TV 3
Shabab Al-Sibtayn

you’ll find a wealth of motivational, practical, and spiritually enriching content that aligns with your beliefs and interests. These resources should help you deepen your faith, enhance your spiritual practices, and stay motivated on your

~Jazakallah

بسم الله الرحمن الرحيم

1. It is believed that Prophet Adam and Eve were reunited at Arafah after being expelled from Paradise. Additionally, it is said that Prophet Muhammad (peace be upon him) delivered his farewell sermon (Khutbah) during his final pilgrimage, known as the Hajjat al-Wida.

2. For pilgrims performing Hajj, the day spent at Arafah is a fundamental ritual.

3 Arafah represents unity, as millions of Muslims from diverse backgrounds and countries gather together in one place, dressed in simple white garments (Ihram), all equal before God regardless of their social status , nationality , race or colour

Some hadiths :

• Imam al-Sadiq states, “There is no day when Allah sets free more souls from Hellfire than the Day of Arafah. Allah comes closer and boasts of His servants before the angels, saying, ‘What do these people want?'”

(Bihar al-Anwar, vol. 94, p. 117)

• Imam Ali (peace be upon him) said, “The best supplication is the supplication on the Day of Arafah.”

(Bihar al-Anwar, vol. 91, p. 69)

• Imam Ali (peace be upon him) said, “Verily, Arafah is the day on which Allah completed the religion and completed His favor upon His servants, and it is the day of the pledge and the covenant.”

(Bihar al-Anwar, vol. 14, p. 261)

• Imam Ali (peace be upon him) said, “Verily, Allah, the mighty and Majestic, took a covenant from the prophets at Arafah regarding their covenant with Him to confirm their message.” (Bihar al-Anwar, vol. 14, p. 265)

~Jazakallah