Search Result in All

Clip - Ayatollah Khamenei's 7 quotes about Jesus Christ you've never heard of ! ولی امر مسلمین آیت اللہ سید علی خامنہ ای (حفظہ اللہ) کے حضرت عیسیؑ سے متعلق7 اقوال! میں نے عرض کیا کہ مغرب والے حضرت موسی (ع)کی توہین کرتے ہیں، حضرت عیسی (ع)کی توہین کرتے ہیں۔ انبیاء کرام (ع) کی آشکارا توہین کرتے ہیں۔ یہ سب آج کل ہو رہا ہے۔ خلاصہ یہ کہ مغربی ممالک اخلاقیات کے میدان میں بھی شکست اور ناکامی سے دوچار ہوگئے ہیں استکباری محاذ جو پوری دنیا کو کنٹرول کرنے کا مدعی تھا، آج اخلاقی میدان میں شکست سے دوچار ہوگیاہے اور اسے اس میدان میں بھی بہت سے مشکلات کا سامنا ہے۔ 6 /Mar/ 2014 حضرت عیسی علیہ السلام کا زمانہ گزرے ہوئے چھے سو سال گزر چکے تھے۔ سیکڑوں سال گزر گئے تھے کہ انسان نے سفیر الہی کی زیارت نہیں کی تھی۔ اس کا نتیجہ کیا نکلا تھا؟ «و الدّنيا كاسفة النّور ظاهرة الغرور»؛(1) دنیا تاریک تھی، دنیا ظلمت کدے میں تبدیل ہو چکی تھی، معنویت و روحانیت ختم ہو چکی تھی، انسان جہالت، گمراہی اور غرور کی تاریکیوں میں سرگرداں تھا۔ ایسے حالات میں اللہ تعالی نے اپنے آخری پیغمبر (صلی اللہ علیہ و آلہ وسلم)کو بھیجا۔ 30 /Jun/ 2011 .... انقلابی میڈیا (خالص محمدی اسلام کی ترویج و فروغ) inQiLaBi Media [Promoting Pure Muhammadan Islam] Follow Us: 👤fb.com/Inqilabi-Media-173533536428655 👤Fb.com/inqilabimedia 🎬Shiatv.net/u/inqilabi 📱Tlgrm.me/inqilabimedia 🎬Youtube.com (inqilabi media)

Ayatollah Sayyid Ali Khamenei narrates and explains a tradition narrated from Imam Muhammad ibn Ali al-Baqir (A) who quotes Jabir ibn Abdullah al-Ansari, the esteemed companion the Messenger of Allah (S), who in turn quotes the holy Prophet Muhammad (S), where his eminence (S) gives some advice regarding how \"This World\'s Love Has Dominated the People\". What does it say about the reliability of Jabir ibn Abdullah al-Ansari (R) when Imam Muhammad ibn Ali al-Baqir (A) quotes from him? What does Jabir ibn Abdullah al-Ansari (R) say happened on the last Hajj of the Messenger of Allah (S)? What did the Messenger of Allah (S) say to some people who were sitting together and speaking with one another? What are some of the characteristics of those who have been dominated by the love of the world? When is the time for action and forgiveness? What do those people who have been dominated by the love of the world think about death? Finally, why does the Messenger of Allah (S) say \"This World\'s Love Has Dominated the People\"? Ayatollah Sayyid Ali Khamenei expounds upon the wise words of the Messenger of Allah (S), the holy Prophet Muhammad (S), where his eminence (S) gives some advice regarding how \"This World\'s Love Has Dominated the People\".

سرکه کے فوائد Al mujtaba foundation Dars ikhlaq Islami video Islami information Islami history Islamic history Quotes Islamic quotes Farameen masoomeen Aqwal e masoomeen Tib e sunnati Teb e ahle bait Tib e islami

Motivational quotes for how to Succeed with positive attitude

22 June 2014 http://english.khamenei.ir//index.php?option=com_content&task=view&id=1924 The following are selected quotes by the leader of the Muslim ummah, Ayatollah Khamenei, regarding the recent developments in Iraq. \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"It is western imperial powers - headed by America - that act behind the scenes in fueling the fire of fitna in Iraq. The Islamic Republic of Iran expresses its strong opposition to any interference of America in the domestic affairs of Iraq and it believes that the people, government and religious marja of Iraq have the capability to extinguish this fire on their own.\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"On the issue of Iraq, western imperial powers - particularly, the regime of the United States of America - are trying to take advantage of the ignorance and prejudice of a number of indecisive elements.\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"The main goal of the recent events in Iraq is depriving the people of this country of the achievements that they have made - the most important of which is the rule of democracy - despite the presence and interference of America.\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"America is not satisfied with the current conditions in Iraq - that is to say, holding elections with a high turnout on the part of the people and electing trustworthy candidates - because it is after dominating Iraq and installing obedient persons.\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"What has occurred in Iraq is not a war between Shia and Sunni. Rather, global arrogance is trying to shatter peace and tranquility in Iraq and threaten the territorial integrity of this country by using the leftovers of Saddam\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s regime as the main elements and takfiri elements as infantry.\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"The main fight in Iraq is between those people who want to turn Iraq into America\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s base and those who want to help Iraq achieve independence.\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\" \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"We are strongly opposed to the interference of the Americans and other people in the domestic issues of Iraq because we believe that the government, people and religious marja of this country have the capability to end this fitna and by Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'s favor, they will end it.\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"

imam ali as quotes Zindagi Sanwaarnay Kay Paanch Usool | Imam Ali A.S | Urdu

#_Message_of_Peace_and_Love Producer and Director: #_Mohammad_Kazmi watch #_Message_of_Freedom as well https://www.youtube.com/watch?v=8hYG4Vkkujk&t=1s

Ayatollah Sayyid Ali Khamenei narrates and explains a tradition narrated from Imam Muhammad ibn Ali al-Baqir (A) who quotes Jabir ibn Abdullah al-Ansari, the esteemed companion the Messenger of Allah (S), who in turn quotes the holy Prophet Muhammad (S), where his eminence (S) gives some advice regarding how \"This World\'s Love Has Dominated the People\". What does it say about the reliability of Jabir ibn Abdullah al-Ansari (R) when Imam Muhammad ibn Ali al-Baqir (A) quotes from him? What does Jabir ibn Abdullah al-Ansari (R) say happened on the last Hajj of the Messenger of Allah (S)? What did the Messenger of Allah (S) say to some people who were sitting together and speaking with one another? What are some of the characteristics of those who have been dominated by the love of the world? When is the time for action and forgiveness? What do those people who have been dominated by the love of the world think about death? Finally, why does the Messenger of Allah (S) say \"This World\'s Love Has Dominated the People\"? Ayatollah Sayyid Ali Khamenei expounds upon the wise words of the Messenger of Allah (S), the holy Prophet Muhammad (S), where his eminence (S) gives some advice regarding how \"This World\'s Love Has Dominated the People\".

Message of Thaqalayn \"Al-Ghadir\" and its Relevance to Islamic Unity ________________________________________ Ayatullah Murtaza Mutahhari Translated by Mojgan Jalali Vol. 3, No. 1 and 2 (1417 AH/1996 CE) The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view. Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam. For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity? To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity. Islamic Unity What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens? To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies. These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization. Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam? This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it: \"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125) Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles. As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is. The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point. In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following: \"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\" In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\" You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\"). These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard. \'Allamah Amini Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims? \'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views. \'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below: In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\" In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\": \"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims. Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says: \"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\" Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following: \"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\" \'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks: \"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them. \"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\" \"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion. In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection. To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact. The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency. Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage. Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring. Other Comments on \"al-Ghadir\" Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned. Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states: \"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\" \'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3: \"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\". In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said: \"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\". In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s): \"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\". These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam. Peace be upon him. Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm

Dars ikhlas Bacho ki taleem wa tarbiat Al mujtaba foundation Dars ikhlaq Islami video Islami information Islami history Islamic history Quotes Islamic quotes Farameen masoomeen Aqwal e masoomeen Tib e sunnati Teb e ahle bait Tib e islami

موئز کے فوائد Al mujtaba foundation Dars ikhlaq Islami video Islami information Islami history Islamic history Quotes Islamic quotes Farameen masoomeen Aqwal e masoomeen Tib e sunnati Teb e ahle bait Tib e islami

Ayatollah Sayyid Ali Khamenei narrates and explains a tradition from the 6th divinely appointed Imam, Imam Ja\'far al-Sadiq (A), where his eminence (A) quotes from the Messenger of Allah (S), the holy Prophet Muhammad (A) speaking about \"The Plague That Will Destroy Your Faith\". What attribute annuls and destroys a person\'s Iman, also known as their faith? What is the meaning of the Arabic word \'Shohh\' and how does it relate to this discussion? And is there only one kind of plague that can destroy an individual\'s faith and Iman? What is a verse from the holy Qur\'an in Surah al-Hashr that is relevant to this discussion regarding \'Shohh\'? And is the attribute of \'Shohh\' something that comes about all at once, or is it something that gradually occurs, to the point where one might not even notice it? What is the meaning of the Arabic word \'Dabib\' and what does it have to do with this discussion of ours? What are just a few of the types of \'Shirk\'? Ayatollah Sayyid Ali Khamenei expounds upon the wise words of the 6th divinely appointed Imam, Imam Ja\'far ibn Muhammad al-Sadiq (A), where his eminence (A) quotes from the Messenger of Allah (S), the holy Prophet Muhammad (S) where his eminence (S) speaks about, \"The Plague That Will Destroy Your Faith\".

Ayatollah Sayyid Ali Khamenei narrates and explains a tradition narrated from Imam Muhammad ibn Ali al-Baqir (A) who quotes Jabir ibn Abdullah al-Ansari, the esteemed companion the Messenger of Allah (S), who in turn quotes the holy Prophet Muhammad (S), where his eminence (S) speaks about the people that are fortunate. What kinds of people does the Messenger of Allah (S) say are fortunate? When choosing between the fear of Allah and the fear of people, which one should we give priority to? Is it easy to search for one\'s own faults and why is it important for us to search for our own faults? What are some of the stages for eradicating one\'s flaws? How important is the issue of having humility in front of Allah? Finally, who is the Messenger of Allah (S) referring to when he finishes the statement that says \"Fortunate Are The Ones Who\"? Ayatollah Sayyid Ali Khamenei expounds upon the wise words of the Messenger of Allah (S), the holy Prophet Muhammad (S), where his eminence (S) speaks about the people that are fortunate.

Ayatollah Sayyid Ali Khamenei narrates and explains a tradition narrated from Imam Muhammad ibn Ali al-Baqir (A) who quotes Jabir ibn Abdullah al-Ansari, the esteemed companion of the Messenger of Allah (S), who in turn quotes the holy Prophet Muhammad (S), where his eminence (S) speaks about the people that are fortunate. When it comes to wealth, what people are those that are fortunate? What is the importance of attaining wealth via Halal and permissible means? Are we encouraged to hoard up and amass wealth in Islam? Are we encouraged to spend money in Islam? What role does extravagance play in this discussion of spending wealth? What role does helping the Miskeen play when it comes to the proper circulation of wealth? Finally, what is the importance of \"The Proper Circulation of Wealth\"? Ayatollah Sayyid Ali Khamenei expounds upon the wise words of the Messenger of Allah (S), the holy Prophet Muhammad (S), where his eminence (S) speaks about \"The Proper Circulation of Wealth\".

Ayatollah Sayyid Ali Khamenei narrates and explains a tradition narrated from Imam Muhammad ibn Ali al-Baqir (A) who quotes Jabir ibn Abdullah al-Ansari, the esteemed companion of the Messenger of Allah (S), who in turn quotes the holy Prophet Muhammad (S), where his eminence (S) speaks about the people that are fortunate. Who are the fortunate when it comes to having good Akhlaq? What is the true meaning of good Akhlaq and ethics? Is good Akhlaq limited to merely keeping a smile on our face? What are some instances of having good Akhlaq, which leads a person to be among the fortunate? What is the true meaning of helping people? And what are some instances of helping people, which leads a person to be among the fortunate? What is an interesting story regarding Mirza Qazi (R) and helping a young child which teaches us all a profound lesson? And finally, what is \"The True Meaning of Akhlaq and Helping People\"? Ayatollah Sayyid Ali Khamenei expounds upon the wise words of the Messenger of Allah (S), the holy Prophet Muhammad (S), where his eminence (S) speaks about the people that are fortunate and \"The True Meaning of Akhlaq and Helping People\".

Ayatollah Sayyid Ali Khamenei narrates and explains a tradition narrated from Imam Muhammad ibn Ali al-Baqir (A) who quotes Jabir ibn Abdullah al-Ansari, the esteemed companion of the Messenger of Allah (S), who in turn quotes the holy Prophet Muhammad (S), where his eminence (S) speaks about the people that are fortunate. What is the meaning of the Arabic word \'Infaq\'? Who are the fortunate ones when it comes to spending their wealth? What is the importance of spending ones\' wealth in balanced way? What is the proper understanding of the term \'balance\'? When one spends their wealth in a balanced way, and then there is some that is left over, what should one do with that wealth? And what does the holy Prophet (S) say about speaking too much, which in this context means to speak out of place? What is the correct understanding of speaking out of place? What are some other instances of people that are considered to be fortunate? And finally, what does it mean when it is said that \"Spending Ones\' Wealth In A Balanced Way\" is highly recommended, and that the people who do are considered to be fortunate? Ayatollah Sayyid Ali Khamenei expounds upon the wise words of the Messenger of Allah (S), the holy Prophet Muhammad (S), where his eminence (S) speaks about the people that are fortunate and \"Spending Ones\' Wealth In A Balanced Way\".

Some of Imam Khomeini's (r.a.) famous quotes about the religious and political importance for the Iranian people to commemorate Ashura. From Imam Hossein's (a.s.) martyrdom at Karbala, to the 15th Khordad movement and then the Islamic Revolution, the Muharram mourning ceremonies (azadari, nohe khani, sinezani / sineh zani) provoke political tears, a bullwark against global arrogance and oppression.

Zeina Zaatari starts with sharing some quotes from her interviews in Lebanon in 2001. She then presents a history of Lebanese-Israeli relationship. Argues that Hezbollah - although supported by Iran-Syria - is very much a Lebanese phenomenon. Talks about Syed Musa Sadrs involvement - formation of Amal - Syed Fadlallahs role in educational activities and his perceived connections to Hezbollah - and finally she comes to the formation of Hezbollah. Her description of Vilayate Faqih may not be fully accurate but that shouldnt distract one from the main theme of her talk. She describes Hezbollahs organizational capacity social welfare projects outreach avenues - all of which were targets of Israels bombardment in Summer 2006. She also describes the dynamics of Hezbollahs influence among its following. Although she warns against seeing these dynamics in instrumental terms - she still focuses on clientalism and does not give sufficient value to identity attachments and religious commitments of the followers among the Shias and support from well-wishers among the general Lebanese population and beyond Lebanon. This clip is from a Berkeley teach-in organized in Sep 2006. Checkout more clips from this event on this site.

Saudi Arabia Kidnapped Shahram Amiri for CIA, Muslim Brotherhood Missing Iranian scientist Shahram Amiri has taken refuge in the Iranian interests section of the Pakistani embassy in Washington. Here is a chronology of events since he disappeared in June last year. June 2009 The scientist, in his early 30s, disappears while undertaking the Hajj pilgrimage in the Saudi Arabian city of Mecca, soon after telephoning his wife in Iran. 7 September 2009 The Iranian government announces Mr Amiri has disappeared. Referring to the scientist only as an "Iranian citizen", Iran's semi-official Fars news agency suggests he is being held in Riyadh, the Saudi capital, and says it holds the Saudi authorities "accountable" for his disappearance. The agency quotes Mr Amiri's wife as complaining that Saudi Arabia was unable to safeguard pilgrims' security during visits to holy sites in the country. 29 September 2009 Iranian Foreign Minister Manouchehr Mottaki publicly suggests for the first time that Mr Amiri is being held by the US authorities. Meanwhile, the Saudi-owned al-Sharq al-Awsat newspaper reports that Mr Amiri has sought asylum in Saudi Arabia. Mystery over Iranian researcher December 2009 At a news conference, Mr Mottaki accuses the US of abducting Mr Amiri, citing "existing pieces of evidence that we have at our disposal". "We expect the American government to return him," he says. Mr Mottaki and the speaker of Iran's parliament, Ali Larijani, accuse Saudi Arabia of complicity in the alleged abduction, saying he was taken from Saudi soil. The Saudis deny the accusation and the US government declines to comment on the issue. "We are aware of the Iranian claims," US state department spokesman Philip Crowley says. "I have no information on that." Iranian scientist 'held by US' 31 March 2010 US television network ABC reports that Mr Amiri has defected to the CIA and has settled in the US, citing anonymous officials briefed by intelligence agents. ABC says the scientist has been extensively debriefed and has helped to confirm US intelligence assessments about the Iranian nuclear programme. Iranian scientist 'defects to US' 7 June 2010 A man claiming to be Mr Amiri appears in a video posted online, claiming he was kidnapped by CIA agents during the Hajj. Continue reading the main story A man claiming to be Shahram Amiri in the YouTube video Iran scientist video: Transcripts "They took me to a house located somewhere that I didn't know," he says in the video. "They gave me an anaesthetic injection." He says he is living in Tucson, Arizona, and says he has been subjected to eight months of "the most severe tortures and psychological pressures". But another video message appears on YouTube on the same day, recorded apparently by the same man, entirely contradicting this version of events. In this video, he says he is in the US to continue his education, adding: "I am free here and I assure everyone that I am safe." He says he is "not involved in weapons research and have no experience and knowledge in this field". Videos worsen Iran scientist row 29 June 2010 A man claiming to be Mr Amiri resurfaces on another video shown on Iranian state television, this time claiming he has escaped from US custody in the US state of Virginia and is in hiding. "Presently, I am producing this video in a safe place," he says. "I could be re-arrested at any time." Iran scientist 'flees US captors' 13 July 2010 Mr Amiri turns up in the Iranian interests section of the Pakistani embassy in Washington and demands to go back to Iran. Iranian state radio reports that Mr Amiri has said in a telephone interview from inside the Iranian interest section that he has been "under enormous psychological pressure and supervision of armed agents in the past 14 months".

Snippet from the Arabic version of Sayyed Hassan Nasrallah(HA)\\\'s speech, where he quotes the ruling of Imam Khamenei(HA), against those who wish to incite sectarian strife and slander and defame the wives of the Prophet, and the companions of the Prophet Muhammad, may the peace and blessings of Allah be upon him and his family, and may Allah be pleased with them.

Lebanese Prime Minister Saad Hariri plans to visit Iran in November in an effort to expand ties with the Islamic Republic, a newspaper close to his political alliance has reported. Hariri announced his plans to visit Iran in a recent meeting of his Future Movement political party, major Lebanese daily An-Nahar reported, quoted by IRNA on Sunday. The Lebanese daily, affiliated with the March 14 Alliance which is close to the Lebanese premier, said Hariri's visit will likely take place in late November. Another influential Lebanese daily As-Safir also confirmed the reported planned visit and siad that Hariri's trip to Iran will likely take place on November 28 and 29. An IRNA report from Beirut, however, quotes an informed source in Hariri's office as describing the reports as "media speculations." While not denying the planned visit, the source stated that the "official date" of the visit has not been announced "though it will not take long for it to be set." The Lebanese prime minister is due to visit Russia on Monday and then travel to Saudi Arabia on Tuesday for an official visit. According to the IRNA report, Abu-Dhabi will be Hariri's next destination before his visit to Iran. Iran's President Mahmoud Ahmadinejad led a high-level delegation in a landmark visit to Lebanon last October in which he emphasized Iran's determination to expand ties with the country in all fields.

Short video clip where Vali Amr Muslimeen quotes a promise of Allah from Quran.

Short video clip where Vali Amr Muslimeen quotes a promise of Allah from Quran.

[1] امام الکلام - Imam Alkalam - Urdu

[2] امام الکلام - Imam Alkalam - Urdu

[3] امام الکلام - Imam Alkalam - Urdu

Imam hussain in the views of Non Muslims

Non-Muslims Scholars Sayings About Imam Hussain a.s - English