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[Clip] Arbaeen, a walk of millions, not only for Shi\'a, Sunnis too: Ayatollah Khamenei - Farsi sub English

We are the Shi\\\\\\\\\\\\\\\'a of Haydar. Our Leader is Khamenei, our path is Khomeini. Our inspiration is Haydar and the path is Husayni.

Did the Shi\'a kill Imam Hussain (as) ?

What is the purpose and the duties of an Imam? After the Messenger of Allah (S), who were these duties transferred to? What are the two wings of Imamate? Finally, what happens if we don\'t walk upon the path of Imamate or we don\'t understand the purpose of Imamate? Ayatollah Sayyid Ali Khamenei explains.

An Introduction to Shia Sects: Session Two. Why are there so many Islamic Sects? The origins of ideological, social and political differences In Shi’a Islam. If you require the handouts, please email. Subscribe and visit website: www.sheikh-alsalami.org.au Held in Husainiyah Zaynabiyah [Islamic Supreme Shia Council] Sponsored by IslamHub. https://www.facebook.com/ihubaus/

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

- Humans are complex creatures, both physically and psychologically - God mentions knowledge as the second most precious blessing, however he also emphasizes our rebellious nature in Sura 96 - Our challenge is to control and channel that rebellious nature - Looking at the example of the drama that unfolded at Capitol Hill in Washington DC, following the incitement from US President Donald Trump - Ignorance or poverty were not the causes for this destruction and disturbance of the final verification of the presidential election which found Biden as the winner - Rather it was ego, and greed for power which pushed the President to urge his followers to riot - The way this rebellious crowd was able to gain access to the Capitol without much resistance shows the double standard when you compare with the firm attitude of the police against rallies for black lives matters. - In the Muslim world, we see some religious leaders who exploit the sentiments of their followers and create a hype against Shi‘a minorities in Pakistan in the name of honouring the ṣaḥābah - In Baluchistan province, 11 Shi‘a coal miners from the Hazara tribe were kidnapped from their campsite, taken to the mountains with their hands tied at their backs and then brutally killed - The inaction by the authorities is a deafening statement - Shi‘as have challenged the Salafi extremists to come and talk about the differences by using books and not bullets

Peshawar Nights is a Shi\'a book by Sultanu\'l-Wa\'izin Shirazi[1] (\"Prince of Preachers from Shiraz\") He had a public debate between Shi\'a Muslims and Sunni Muslims. The debate is said to have taken place in the city of Peshawar in the Soba-e-Serhed (North West Frontier) province of Pakistan beginning on 27 January 1927. A condition of the dialogue was that only sources acceptable to both sects would be cited. The dialogue was held in Persian, commonly understood in the city of Peshawar. The transcript, made by four reporters and published in the newspapers daily, was published in book form in Teheran and soon became a classic authority in the East. The present work is based on the fourth edition, published in Teheran in 1971, the year in which Sultanu\'l-Wa\'izin died at the age of 75

Peshawar Nights is a Shi\\\'a book by Sultanu\\\'l-Wa\\\'izin Shirazi[1] (\\\"Prince of Preachers from Shiraz\\\") He had a public debate between Shi\\\'a Muslims and Sunni Muslims. The debate is said to have taken place in the city of Peshawar in the Soba-e-Serhed (North West Frontier) province of Pakistan beginning on 27 January 1927. A condition of the dialogue was that only sources acceptable to both sects would be cited. The dialogue was held in Persian, commonly understood in the city of Peshawar. The transcript, made by four reporters and published in the newspapers daily, was published in book form in Teheran and soon became a classic authority in the East. The present work is based on the fourth edition, published in Teheran in 1971, the year in which Sultanu\\\'l-Wa\\\'izin died at the age of 75

Topic: Divine Justice and as well as that of Western Freedom. Dr. Rebecca Masterton is a British Islamic scholar, educator, public speaker, academic, author, television presenter, and philosopher of the Shi\\\\\\\\\\\\\\\'ite Sect of Islam. She has also published her book of short stories \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\"Passing Through the Dream-To the Other Side\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\". She received a B.A. in Japanese, an M.A. in Comparative East Asian and African Literature and a PhD in francophone and Islamic mystical literature of West Africa. Masterton is also a senior lecturer at The Islamic College London. She has presented a series on religion and culture with Press TV and for Ahlulbayt TV, she interviews Islamic intellectuals and presents their views on Shi\\\\\\\\\\\\\\\'ite Islam.

Thousands protest over murdered Hazaras in Afghanistan

- Touching upon the birth anniversaries of both the Prophet Muhammad, and the 6th Imam Jafar as-Sadiq (a.s.) - Shi\'as relate ourselves especially with the 6th Imam and his knowledge bestowed upon us - What are the expectations he has from us? - Narrating a conversation of the Imam where he listed 7 expected behaviours of a Shi\'a - Further advice from the Imam for the Mu\'mineen and his narrations from the Prophet

The Leader of the Islamic Revolution describes a hadith from the fifth Imam of the Muslims, Imam Muhammad Baqir (PBUH), about \"Three very difficult but important tasks of the faithful servants of God Almighty.\"

Prof. Raefipour\'s analysis of the American series \"Messiah\" and the attempt of the Global Media Empire to replace the image of the Savior with the Antichrist in the minds of the people of the world.

On the eve of the 2022 Hajj [Islamic pilgrimage], the Leader of the Islamic Revolution made some important remarks in this regard. The video above is an excerpt from this speech delivered on June 8, 2022. Read the full text of these remarks in the following link: https://english.khamenei.ir/news/9033/Hajj-should-be-a-manifestation-of-the-unity-of-the-Islamic-Ummah

A Documentary based on the life of Imam Mūsā Sadr. An Iranian-born Lebanese philosopher and a prominent Shi'a religious leader in Lebanon. He "worked tirelessly to improve the Shia People of Lebanon - to give them a voice, to protect them from the ravages of war and intercommunal strife .In August 1978 Shaheed Musa al-Sadr and two companions departed for Libya to meet with officials from Qaddafi's government, and they Disappeared. Till date the fate of Imam Musa Sadr is not known, weather he is alive of has been Martyred.

Homenaje del equipo Redislam.com para el hermano y compañero Ismail Lozano, vicepresidente de la Comunidad Islámica Shiíta de El Salvador, a pocos días de su fallecimiento.

Dr. Muhammad Ali Naqvi was born in year 1952 in the Illaqa Nawab Sahib in suburbs of Lahore, Pakistan. Then he completed his M.B.B.S from King Edward Medical College and started practice. He got fame as a student leader as he founded the 1st ever platform for Shi'a Students of Pakistan the Imamia Students Organization. He was martyred 0n 7th of March 1995 at Yateem Khana Chowk, Multan Road Lahore. He was a strict follower of Khat-e-Khomeini (Path of Imam Khomeini). In other words, he was a follower of ISLAM-e-NAAB-e-MUHAMMADi (Pure Muhammadi Islam). Dr. Muhammad Ali Naqvi is a pride of Shiyat. May Allah give us all the strength and patience to become a pride for our religion.

Dr. Muhammad Ali Naqvi was born in year 1952 in the Illaqa Nawab Sahib in suburbs of Lahore, Pakistan. Then he completed his M.B.B.S from King Edward Medical College and started practice. He got fame as a student leader as he founded the 1st ever platform for Shi'a Students of Pakistan the Imamia Students Organization. He was martyred 0n 7th of March 1995 at Yateem Khana Chowk, Multan Road Lahore. He was a strict follower of Khat-e-Khomeini (Path of Imam Khomeini). In other words, he was a follower of ISLAM-e-NAAB-e-MUHAMMADi (Pure Muhammadi Islam). Dr. Muhammad Ali Naqvi is a pride of Shiyat. May Allah give us all the strength and patience to become a pride for our religion.

Dr. Muhammad Ali Naqvi was born in year 1952 in the Illaqa Nawab Sahib in suburbs of Lahore, Pakistan. Then he completed his M.B.B.S from King Edward Medical College and started practice. He got fame as a student leader as he founded the 1st ever platform for Shi'a Students of Pakistan the Imamia Students Organization. He was martyred 0n 7th of March 1995 at Yateem Khana Chowk, Multan Road Lahore. He was a strict follower of Khat-e-Khomeini (Path of Imam Khomeini). In other words, he was a follower of ISLAM-e-NAAB-e-MUHAMMADi (Pure Muhammadi Islam). Dr. Muhammad Ali Naqvi is a pride of Shiyat. May Allah give us all the strength and patience to become a pride for our religion.

Dr. Muhammad Ali Naqvi was born in year 1952 in the Illaqa Nawab Sahib in suburbs of Lahore, Pakistan. Then he completed his M.B.B.S from King Edward Medical College and started practice. He got fame as a student leader as he founded the 1st ever platform for Shi\'a Students of Pakistan the Imamia Students Organization. He was martyred 0n 7th of March 1995 at Yateem Khana Chowk, Multan Road Lahore. He was a strict follower of Khat-e-Khomeini (Path of Imam Khomeini). In other words, he was a follower of ISLAM-e-NAAB-e-MUHAMMADi (Pure Muhammadi Islam). Dr. Muhammad Ali Naqvi is a pride of Shiyat. May Allah give us all the strength and patience to become a pride for our religion. The audio tarana is recited by Br. Imon Rizvi.

Ayatollah Seyyed Ali Khamenei, Sayyed Ali Khamenei was born in Mashad, the holiest city, in the north-eastern province of Khorasan, in 1939. Both his parents belonged to clergy\'s families and spent the year 1964, he achieved the highest degrees in his theological studies at the Theological Academy of Qum but continued his studies at the Theological Academy at Mashad up to the age of twenty-nine. Political Activities before Victory of The Islamic Revolution During the rule of the deposed shah, Ay. Khamenei was a favourite pupil of Imam Khomeini, the leader of the Islamic Revolution, he was also considered to be one of the most eminent and dependable leaders of the movement of the Iranian Muslims, this movement entered a new phase in 1962 after Imam Khomini`s pronouncements against the Shah regime. Responsibilities After the Victory In the course of these struggles, Ay. Khamenei was arrested many times and spent three years in prison between 1964 and 1978. He was also exiled to a place with worst climate condition for almost a year. In 1978, upon return from exile and the height of the revolutionary of the Iranian Muslims, he, together with a few close associates led the struggle of the people in Khorasan. Later, in the same year when Leader of the Revolution was temporarily in Paris, he was selected as a member of the government of the Islamic Republic of IRAN. He was entrusted with the responsibility of representing the Revolutionary Council in the Army as well as Deputy for Revolutionary Affairs at the National Ministry of Defence and some time later. He was appointed to the post of the Revolutionary guards. At about this time, Imam Khomeini chose him to lead the Friday congregational Prayers in Tehran and in 1980 he was elected to Islamic Consultative Assembly by the people of Tehran. After the formation of the Supreme Council of Defence, Ay. Khamenei joined it as the representative of Imam Khomeini. Ay. Khamenei was one of the founding members of the Islamic Republic Party in IRAN and held the post of the Secretary-General of the Party. Ay. Khamenei was the victim of an assassination attempt on 27th June 1981. having delivered an important speech at the consultative assembly, which ended in the dismissal of Bani-Sader from the Presidency of IRAN, he was addressing the faithful at poor residential area in Tehran, after leading the congregational prayer, when a time-bomb exploded nearby which injured him in the hand, chest and face. He was immediately transferred to a hospital by the deboted people of Tehran and he miraculously survived; his right hand, however, is not still functioning properly. Presidency In the 1981, following the martyrdom of the second President of the Islamic republic of Iran, he becomes a candidate and, in September of the same year, he was elected the Third President of the Islamic Republic of Iran with %95 of the votes cast in his favour by the Iranian people (the total number of votes was 16,847,717). He was reelected as president in 1985 for a second four-year term. Ay. Khamenei heads the Supreme Council of Defence and the Supreme Council of the Cultural Revolution. Since the beginning of the imposed war, he has often visited various war fronts and has often inspected the frontline in order to help remove any shortcoming or to advise on organizational matters. Leadership In 4th June 1989, One day after demise of Imam Khomeimi, Assembly of Experts closed Ayatollah Khamenei to lead the Islamic Revolution of IRAN.Since 1994, Ayatollah Khamenei has been introduced as the Religious authority in religious authority for Shi`ait people in the world by the Ulama from different countries. Family Mr. Khamenei is married and has six children. Works & Books He has a good command of the Arabic and Turkish and English language and, in addition to writing, he is a good judge of literary and poetic works. He has translated and written numerous books on Islam and history. His translations include \" Future of the Islamic lands,\" \" A Thdictment against the Western Civilization,\" and \" Imam Hassan`s Peace Treaty.\" From among his writings, one may mention: \" The Role of Muslims in the Independence struggle of India.\" General Pattern of Islamic Thought in the Quran,\" The Question of Patience,\" On the Inner Depth of prayers,\" \"Understanding Islam properly,\" \"Imam Al-Sadegh`s Life,\" and a collection of lectures on the question of Imamate. He was also a co-writer of the famous pamphlet \" Our Positions,\" which helped the political, social and philosophical advancement of Islamic Republic Party. Other contributors were martyred Ayatollah Beheshti, martyred Hojjatol-Eslam Bahonar and Hojjatol-Eslam Hashemi Rafsanjani.

In the Name of Allah, the All-beneficent, the All-merciful. All praise belongs to Allah, the Lord of the worlds and may Allah’s blessings be upon our Master, Muhammad al-Mustafa and his immaculate Family and his elect Companions. As a symbol of Islamic unity and honour and the emblem of monotheism and spirituality, the Holy Ka’bah, during the Hajj season, is host to the ardent and hopeful hearts, who come hurrying from all over the world to the birthplace of Islam in response to the call of the Glorious Lord. At this time, the Islamic Ummah can have a bird’s eye view of its own great extent and diversity, seen through the eyes of its envoys who gather here from all over the world, and be witness to the profound faith that rules over the hearts of the followers of the True Religion, and appreciate its great and peerless heritage. This self-discovery of the Ummah enables us as Muslims to become aware of the position which is worthy of them in the world, today and tomorrow, and to keep moving towards it. The expanding wave of Islamic awakening in the world today is a reality that heralds a bright future for the Islamic Ummah. This powerful surge started three decades ago with the victory of the Islamic Revolution and establishment of the system of the Islamic Republic. Our great Ummah has continued to march ahead non-stop, removing the obstacles from its way and conquering new fronts. The sophisticated stratagems of the global Arrogance and its costly maneuvers aimed at countering Islam are also a consequence of these victories. The extensive propaganda of the enemy to spread Islamophobia, its offhand efforts to create discord among Muslim sects, to incite sectarian prejudices, to bring about pseudo-confrontations between the Sunnis and the Shi’ah, to create disunity between Islamic states and to aggravate their differences, to change them into hostility and unsolvable conflicts, its employment of intelligence and espionage outfits to propagate corruption and immorality amongst the youth—all these are nervous and bewildered responses to the steady and firm advances of the Islamic Ummah towards awakening, honour and freedom. Today the Zionist regime is no more the undefeatable monster of 30 years ago. The United States and the West are also no more the unquestionable decision-makers of the Middle East that they were two decades ago. Contrary to the situation that existed ten years ago, the nuclear know-how and other complex technologies are no longer considered inaccessible daydreams for Muslim nations of the region. Today the Palestinian nation is an acknowledged paragon of resistance, the Lebanese nation has single-handedly demolished the fake awesomeness of the Zionist regime and emerged as the victor of the 33-day war, and the Iranian nation is at the vanguard of the movement towards the looming peaks. Today the arrogant United States, the self-styled commandant of the Islamic region and the real sponsor of the Zionist regime, is bogged down in the quagmire of its own making in Afghanistan. As a result of all its crimes against the people of Iraq, it is in the course of becoming isolated in that country. It is hated more than ever before in disaster-stricken Pakistan. Today, the influence of the anti-Islamic front which since the past two centuries has acted as a despotic overlord over Islamic nations and states and plundered their resources, is receding before the heroic resistance of the Muslim nations. On the opposite side, the wave of Islamic awakening is steadily advancing and growing in depth day by day. On the one hand, this hopeful and promising situation should inspire us, the Muslim nations, to keep marching ahead towards the desirable future with ever greater confidence. On the other hand, the past lessons and experience should make us more vigilant than ever before. This general imperative undoubtedly calls for greater commitment from religious scholars, political leaders, intellectuals and youth than the others and requires them to be at the vanguard of the struggle. The clear and living message of the Noble Qur’an is addressed to us: You are the best nation ever brought forth for mankind: you bid what is right and forbid what is wrong, and have faith in Allah. (3:110) In this majestic address the Islamic Ummah is declared as one which has been brought forth for the sake of humanity. The aim of its birth is the good of mankind and its deliverance. Its major duty is to urge what is good and to forbid evil while maintaining unshakeable faith in God. There is no ‘right thing’ (ma’ruf) more significant than rescuing nations from the satanic claws of the global Arrogance, and there is no ‘wrong thing’ (munkar) uglier than dependence on the Arrogant and servitude to them. Today the major duties of the elite of the Islamic Ummah is to provide help to the Palestinian nation and the besieged people of Gaza, to sympathize and provide assistance to the nations of Afghanistan, Pakistan, Iraq and Kashmir, to engage in struggle and resistance against the aggressions of the United States and the Zionist regime, to safeguard the solidarity of Muslims and stop tainted hands and mercenary voices that try to damage this unity, to spread awakening and the sense of responsibility and commitment among Muslim youth throughout Islamic communities. The glorious spectacle and stage of Hajj provides us with an opportunity for the fulfillment of these duties and summons us to intensify and redouble our resolution and efforts. Peace and Allah’s mercy be upon you! Sayyid Ali Hussaini Khamenei 1 Dhul Hijjah, 1431 (8 Nov., 2010)

Ayatullah Sayyid Kamal al-Haydari: Status of Women in Shi\'a Islam - Arabic sub English

Saudi Ayatollah Nimr Al-Nimr Dares Saudi Regime to Attack Iran and Declares: We Are Loyal to Allah, Not to Saudi Arabia or its Royal Family Following are excerpts from a Friday sermon delivered by Saudi Ayatollah Nimr Al-Nimr, which was posted on the Internet on October 7, 2011. Nimr Baqir Al-Nimr is from the city of Awwamiyah in the eastern part of Saudi Arabia. He is an outspoken Shia cleric known for his criticism of the Saudi government and his constant call for freedom of religion, equality, and justice for the Shia minority in Saudi Arabia. In 2009, Al-Nimr said that the dignity of the Saudi Shia is more precious than the unity of the land, and suggested that Saudi Shia might secede from Saudi Arabia. Fearing arrest, Al-Nimr currently is in hiding. Nimr Al-Nimr: �For the past 100 years, we have been subjected to oppression, injustice, fear, and intimidation. From the moment you are born, you are surrounded by fear, intimidation, persecution, and abuse. We were born into an atmosphere of intimidation. We feared even the walls. Who among us is not familiar with the intimidation and injustice to which we have been subjected in this country? I am 55 years old, more than half a century. From the day I was born and to this day, I�ve never felt safe or secure in this country. �You are always being accused of something. You are always under threat. The head of the State Security Service admitted this to me in person. He said to me when I was arrested: �All you Shi�ites should be killed.� That is their logic. The head of the State Security Service in the Eastern Province said so himself. [...] �They are still plotting to carry out a massacre. They are more than welcome. We are here. Our blood is a small price to pay in defense of our values. We do not fear death. We long for martyrdom. [...] �A few months ago, the flame of honor was sparked in the spirits of the youth. The torch of freedom was lit. The people took to the streets demanding reform, honor, and freedom. There are people who have been held in prison unjustly for more than 16 years. In addition, the Peninsula Shield Force and the Saudi army invaded Bahrain. Then there were more and more arrests. �So who was it who instigated strife and unrest? [...] �The strife and unrest in Awwamiya were instigated by the regime, not the people. [...] �We will continue to defend both the veteran and the new prisoners. We will stand by them. We don�t mind being arrested, and joining them. We don�t even mind shedding our blood for their sake. We will continue to express even stronger solidarity with Bahrain. It is our own kin in Bahrain. Even if the Saudi army and the Peninsula Shield Force had not intervened, it still would have been our duty to stand by the people of Bahrain, our kin, let alone when the Saudi army takes part in oppression, the killing, the violation of women�s honor, and the plundering of money. [...] �[The Saudi regime says] that we are acting �at the behest of a foreign country.� They use that false pretext. By �foreign country� they mean Iran, of course. You can�t really tell if it�s Iran, Turkey, a European country, or the U.S., but they usually mean Iran. In December 1978, there was an Intifada to defend the honor of Awwamiya, when the riot police attacked the town. This was on December 10, 1978, before the Shah was deposed, before the Islamic Republic of Iran was even established. �It was in 1978 � four months before the fall of the Shah. A group of people convened to perform the religious rite of taziyeh for Imam Hussein. It had nothing to do with political or security matters, but the security forces arrived and attacked them, and a confrontation ensued. People were defending themselves, as well as their faith and their honor. That night, they arrested 100 people. This was in December 1978, prior to the fall of the Iranian [Shah]. So how can they talk about foreign interferen

Dec. 18 - Social media website video shows fresh violence between Shi'ite protesters and security forces in Bahrain. Jessica Gray reports.

Saudi Ayatollah Nimr Al-Nimr Dares Saudi Regime to Attack Iran and Declares: We Are Loyal to Allah, Not to Saudi Arabia or its Royal Family Following are excerpts from a Friday sermon delivered by Saudi Ayatollah Nimr Al-Nimr, which was posted on the Internet on October 7, 2011. Nimr Baqir Al-Nimr is from the city of Awwamiyah in the eastern part of Saudi Arabia. He is an outspoken Shia cleric known for his criticism of the Saudi government and his constant call for freedom of religion, equality, and justice for the Shia minority in Saudi Arabia. In 2009, Al-Nimr said that the dignity of the Saudi Shia is more precious than the unity of the land, and suggested that Saudi Shia might secede from Saudi Arabia. Fearing arrest, Al-Nimr currently is in hiding. Nimr Al-Nimr: �For the past 100 years, we have been subjected to oppression, injustice, fear, and intimidation. From the moment you are born, you are surrounded by fear, intimidation, persecution, and abuse. We were born into an atmosphere of intimidation. We feared even the walls. Who among us is not familiar with the intimidation and injustice to which we have been subjected in this country? I am 55 years old, more than half a century. From the day I was born and to this day, I�ve never felt safe or secure in this country. �You are always being accused of something. You are always under threat. The head of the State Security Service admitted this to me in person. He said to me when I was arrested: �All you Shi�ites should be killed.� That is their logic. The head of the State Security Service in the Eastern Province said so himself. [...] �They are still plotting to carry out a massacre. They are more than welcome. We are here. Our blood is a small price to pay in defense of our values. We do not fear death. We long for martyrdom. [...] �A few months ago, the flame of honor was sparked in the spirits of the youth. The torch of freedom was lit. The people took to the streets demanding reform, honor, and freedom. There are people who have been held in prison unjustly for more than 16 years. In addition, the Peninsula Shield Force and the Saudi army invaded Bahrain. Then there were more and more arrests. �So who was it who instigated strife and unrest? [...] �The strife and unrest in Awwamiya were instigated by the regime, not the people. [...] �We will continue to defend both the veteran and the new prisoners. We will stand by them. We don�t mind being arrested, and joining them. We don�t even mind shedding our blood for their sake. We will continue to express even stronger solidarity with Bahrain. It is our own kin in Bahrain. Even if the Saudi army and the Peninsula Shield Force had not intervened, it still would have been our duty to stand by the people of Bahrain, our kin, let alone when the Saudi army takes part in oppression, the killing, the violation of women�s honor, and the plundering of money. [...] �[The Saudi regime says] that we are acting �at the behest of a foreign country.� They use that false pretext. By �foreign country� they mean Iran, of course. You can�t really tell if it�s Iran, Turkey, a European country, or the U.S., but they usually mean Iran. In December 1978, there was an Intifada to defend the honor of Awwamiya, when the riot police attacked the town. This was on December 10, 1978, before the Shah was deposed, before the Islamic Republic of Iran was even established. �It was in 1978 � four months before the fall of the Shah. A group of people convened to perform the religious rite of taziyeh for Imam Hussein. It had nothing to do with political or security matters, but the security forces arrived and attacked them, and a confrontation ensued. People were defending themselves, as well as their faith and their honor. That night, they arrested 100 people. This was in December 1978, prior to the fall of the Iranian [Shah]. So how can they talk about foreign interferen

Program host by Grand Son of Hasan Al Banna (Founder of Egyptian Akhwan ul Mulsameen- Muslim Brotherhood)Wahhabis have a history of vandalising and destroying Islamic heritage. In Saudi Arabia they destroyed and damaged houses and mosques associated with the Prophet Mohammad and his family. The history goes back to 18th and 19th century and their raids on Shi’a holly cities of Karbala and Najaf, killing and enslaving their populations. In recent years the Wahhabi doctrine has been responsible for the expansion of those destructions beyond Arabia to North Africa, Sub-Saharan Africa, Pakistan and even the Muslim Balkans. In Libya and Egypt, Salafi and Wahhabi groups took the opportunity of the recent unrests to attack and damage several Sufi shrines and cemeteries. In Libya they destroyed the shrine of Zuhayr Ibn al-Balawi a companion of Prophet Mohammad. In July, another Wahhbai group in Mali began to destroy and vandalise historical Sufi shrines, mausoleums and cemeteries of Timbuktu, a UNESCO registered World Heritage. Surprisingly these atrocities has never mobilised international public opinion against Wahabis in the same manner as the destruction of the statues of Buddha in Afghanistan by Taliban.