PROPHET MUSA (A.S.) AND DAUGHTERS OF PROPHET SHU'AYB (A.S.)

Jan 30, '13 12:20 PM for everyone

The story of Prophet Musa and the daughters of Prophet Shu‘ayb is a good guideline for us. After Musa fled Egypt and reached Madyan, the Qur’an (28:23-28) says:

And when he came to the watering well of Madyan, he found on it a group of men who were drawing water, and he saw besides them two women holding back their flocks.

He went to the two ladies and asked: “What is the matter with you that you are holding back your flock?” They said, “We cannot draw water until the shepherds move away with their sheep from the water well.” Then as if to answer an unspoken question that ‘why you, as ladies, are doing this job which should be done by the men in your family,’ they continued: “and our father is a very old man so he cannot do this himself.”

On realizing the modesty of the ladies who did not like to mingle with strange men, Musa offered to help them and he watered their sheep for them, and then went back to the shade for resting. Since he was hungry and tired, he prayed: “My Lord! Surely I stand in need of whatever good You may sent down to me.”

When the two daughters of Shu‘ayb went back home and narrated the incident, he asked one of them to call Musa so that he may thank him and pay him for the help.

Then, one of the two women came to him walking modestly. She said, “My father invites you so that he may recompense you with the wage of drawing water for us.” She led the way. Musa said to her that let me go forward and you walk behind me and guide me from the back “because we of the household of prophets do not look at the back of women.”

Once they reached to Shu’ayb’s house, Musa narrated his problem of how he fled from Fir’awn. Shu’ayb said, “Do not be afraid, now you are safe from the unjust people.”

One of the girls said, “O my father, since we do not have a young man in the family, employ him to work for you; surely the best person that you can employ is the one who is strong and trustworthy. This man has both qualities.” Shu’ayb asked his daughter that “you know about his strength because he helped in watering the sheep but how do you know that he is also trustworthy?” She described how Musa asked to walk ahead of her; that reflected his modesty and chastity.

And so Prophet Shu’ayb then offered the hand of one of his daughters to Musa and they got married3.

We can easily deduce the following principles from this story:

• No free mixing and mingling of men and women who are not mahram to one another. According to the great jurist of the last century, Sayyid Ka~zim al-Yazdi, “Mingling of men and women is makruh”4

• Ladies may, whenever necessary, step outside of their homes and participate in the socio-political-economic spheres of society but it must be done with modesty (haya’).

• Even in permissible interaction, haya’ must be observed in talking to and inter-acting with a non-mahram person, as well as in controlling their glances towards non-mahram men or women5.

_____Mutahhari, Mas’alatu ’l-Hijab, Arabic translation by al-Khalili (Tehran: al-Bi‘tha, 1407) p. 246.

2Mutahhari, Mas’alatu ’l-Hijab, p. 243. The statement “the crowd observed in some of our holy shrines” refers to the pre-revolutionary era of Iran when the area around the actual shrines was not segregated but now there is screen separating the men from the women.

3An Explanatory Translation of the Qur’an, vol. 4. Please note that the words in italics are explanatory remarks added to clarify the meaning.

4Al-Yazdi, S. Ka~zim, al-‘Urwatu ’l-Wuthqa, vol. 2 (Beirut: Mu’assasa al-A‘lami, 1988/1409) p. 805 with annotations from all the contemporary mujtahideen and none of them have written any dissenting remarks on this view. The fatwa of Sayyid al-Yazdi is based on the reliable hadith narrated by Ghiya~th bin Ibra~him from Imam as-Sa~diq (a.s.) who said, “Amiru ’l-Mu’mineen (a.s.) said, ‘O People of Iraq! I have been informed that your women rub shoulders with men on the streets – do not you feel ashamed?’ (al-Hurr al-‘A~mili, Wasa~’ilu ’sh-Shi‘ah, vol. 14, p. 174.)

Also see the transcript of the late Ayatullah al-Khu’i’s lectures by Muhammad Taqi al-Khu’I, Maba~ni ’l-‘Urwati ’l-Wuthqa, vol. 1, p. 115; Sayyid Muhsin al-Hak¢m, Mustamsaku ’l-‘Urwah, vol. 14 (Qum: Makbatu ’l-Mar‘ashi, 1404) p. 54-55. 5Also see verse 24:30-31.

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SOME THOUGHTS ON MIX-GATHERING

Jan 30, '13 12:12 PM for everyone

The topic of “mixed gathering” has been a very controversial issue among the South Asian Shi‘as. Almost all Shi’a organizations and centers in the West, at one time or another, have gone through debates and discussions on “mixed gatherings”. 1. What is “Mixed Gathering”? It is important to identify what is meant by “mixed gathering”. For the purpose of our paper, it means gathering of Muslim men and women with hijab without partition and/or without a designated area for either gender. This paper does not deal with the Muslim gatherings where hijab is not practiced or enforced. It goes without saying that such “mixed gathering” where hijab is not observed or enforced is not acceptable from the Islamic point of view. Free and unrestricted interaction between those who are not mahram to one another is not permissible. 2. What is the Norm in Islam? And so let us raise the question: When members of opposite gender step outside of their mahram circle, what should be their mode of behaviour? The norm has been in Muslim societies that whenever there is a gathering of Muslims, especially of a religious nature, men and women are segregated either by designated separate space or by a barrier (i.e., curtain or partition). This norm can be traced back through the centuries to the lifestyles of the Imams and the Prophet of Islam (s.a.w.) themselves. For example, even though women came in hijab to the masjid for prayers, the Prophet preferred that at the time of leaving the mosque, the men stay behind so that the women can exit the mosque before the men. It was later on that a separate entrance was made for ladies1. “Islam says neither imprisonment nor mixing, instead the sanctity [of hijab and decent interaction] is to be observed. This is the tradition of Muslims right from the days of the Messenger of Alla~h (s.a.w.) when women were not prevented from participation in the gatherings—of course, always preserving the climate of sanctity between the two sexes. “Women did not mix with men in the masa~jid or the gatherings, or even in the streets and alleys. Mixing of women with men in some gatherings, like the crowd observed in some of our holy shrines, is indeed against the wishes of the Divine Law-Maker2.” Islam does not allow free mixing between members of opposite gender but it allows decent and sanctified interaction.

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QUESTION ON MIX GATHERING- ANSWERED BY THE Grand Ayatullah Sistani in 1996/1416

Jan 30, '13 12:11 PM for everyone

Is it permissible to organise religious and educational gatherings in which young men and women will participate with observance or Islamic rules of interaction [that is, without ant intention of lust and without any threat of corrupting morality? Let it be clear that such a program will be organized under supervision of parents and sympathetic persons.

Answer:

No objections, provided:

[a] girls observe the Islamic hijab completely;
[b] girls sit separately from boys;
[c] both sexes should observe the respect and dignity in character, conversation and dress in such a way that they never put themselves in any sinful or corrupt situation.

It is highly recommended that in the beginning of such gatherings a religious scholar, with sound reputation and Islamic behaviour should exhort the audience explaining to them the harms of abandoning the Islamic laws.

Q.2 Can young men and women in such gatherings exchange views and discuss issues in the form of debate and argument? Answer: If the topic is from religious point of view, an appropriate subject for discussion and exchange of views between the boys and girls and if what has been mentioned in the previous answer is observed, then there is no objection.

Q.3 Can young men and women in such gatherings which has been organized specifically for them give speech and present papers on religious and educational topics for each other?

Answer: With the observation of the conditions already stated, there is no objection. Q.4 In order to encourage these youths to get married among themselves so that their religious interests will be preserved, is it permissible to organize activities under the supervision of the parents and sympathetic religious persons to allow them to know each other through conversation and discussion?

Answer: No objection, provided:

Their knowing each other is attainable through the activities mentioned in other questions.

In answer to the last question, Ayatullah Sistani has clearly not allowed activities specifically organized to facilitate the youths to know one another for the purpose of marriage. Unlike the first three answers, he does not say “it is permissible or there is no objection” in this answer. By saying that “their knowing one another is attainable through the activities mentioned in other questions,” the Ayatullah has indicated that if “knowing one another” takes place incidentally through other activities, then it is okay. But to organize a gathering with that specific purpose in mind has not been approved by Ayatullah Sistani.

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Marriage Ceremony & Reception

Jan 30, '13 12:10 PM for everyone

In marriage ceremonies and receptions, people normally come dressed up, especially the women who use cosmetics and make up, and so any kind of mixing and mingling between members of opposite is not proper at all. Asking non-mahram men and women to sit at the same table in a wedding reception surely puts one into a situation of unlawful glance and the chances of improper mingling increases. 

Keeping the Islamic values in mind, the only decent format, in a wedding reception, would be for the men and the women to be seated in segregated areas. (It has been observed that even when the card says ‘Islamic dress code is mandatory,’ there is no guarantee of enforcing it or ensuring that it is a proper hija~b. In such gatherings, the problem is not only bi-hija~bi, it is also bad-hija~bi.)

Wherever it is suggested that partition may be removed, it is absolutely necessary to observe the rules of hijab and decency: the ladies must observe full hijab covering the entire body (even the hair) with the exception of the face and hands.

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Dua Karo ke Zahure Imam hojaye -Ali safdar

Jan 30, '13 11:55 AM for everyone

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Imam-e-Zamana (A.S) Ka Ashiq : Shadman Raza Manqabat 2011

Jan 30, '13 12:07 PM for everyone

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2011 MANQABAT SHADMAN RAZA Piyarey Bachon

Jan 30, '13 11:58 AM for everyone

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IS ANYONE THERE TO HELP ME (MY CAUSE)? IMAM HUSSIEIN (A.S.)

Jan 30, '13 11:23 AM for everyone

Official Website of Velayat TV USA

Jan 29, '13 1:30 PM for everyone

Welcome to Official Website of Velayat TV USA '' Month of Rabiawwal 1434 AH '' Tuesday 29 January 2013 CE | 17 Rabi-al Awwal-ربيع الأو 1434 AH

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WHAT IS TAQWA

Jan 29, '13 1:00 PM for everyone

The Term Taqwa

“Is he who founds his building on God wariness and [the pursuit of Allah's] pleasure better off or he who founds his building on the brink of a collapsing bank which collapses with him into the fire of hell? And Allah does not guide the wrongdoing lot.” (9:109)

Taqwa is the Islamic concept of having self-restraint. It is used 251 times in the Holy Qur’an as either a noun or a verb. The term taqwa comes from the Arabic root “wa-qa-ya” which means “protection” or “support.” Taqwa is not meant to mean “fear” or “avoidance”, but because having fear is a prerequisite to protecting oneself from something and to avoid it, it may sometimes refer to having fear.

Also, since protection from something requires a feeling of fear alongside it, it may in some cases metaphorically refer to “avoidance” or “fear”. Both meanings are accurate although there is no evidence to confirm that this metaphorically means “fear” or “restraint.”

While it is widely believed that the commands ittaqu’llahmeans “fear Allah” and ittaqunnar means “fear fire,” these commands actually refer to protecting oneself from Allah’s punishment and the harm of fire. Moreover, those who practice self-control by refraining from acting upon desires that require patience and a resolute attitude are called muttaqeen, which is an Arabic term for “those who practice taqwa.”

It is important to note that taqwa is not about performing religious obligations such as prayer and fasting: it is about living a pious life. A person possessing taqwa abandons living an animalistic life and chooses to live a moral one. Though there are other definitions of it, such as social and political taqwa, religious taqwa has a more superior and elevated status. It is only on the basis of religion that a person can create a well-grounded taqwa in himself. As stated in the Qur’an:

Is he who founds his building on God wariness and [the pursuit of Allah's] pleasure better-off or he who founds his building on the brink of a collapsing bank… (9:109)

In his Al-Mufradat fi Gharib al-Qur’an, Rāghib says that the meaning of the word wa-qa-ya is to protect something against everything which may damage it and taqwā means to put the soul under protection against whatever threatens it. However, sometimes according to the rule of using the cause instead of the effect and vice versa, the words fear and taqwā are used interchangeably. In religious law, taqwā means keeping one’s self from whatever leads him to commit sins so that he refrains from prohibited acts.

Rāghib explicitly says that taqwā simply means to protect oneself. He also says that this word can be translated as fear and does not denote that in the example of ittaqu’llah the metaphoric meaning is intended. And as we said, there is no reason to affirm that in such sentences any metaphor is used. The strange thing is that this word is translated as restraint (parhizkari) in Farsi.

It has never been seen that any linguist ever claims that this word is used in this meaning. As it was mentioned before, Rāghib translated this word as fear but did not use it as restraint. It is not certain where, when, and why this word became translated as piety in Farsi. I suppose that only Farsi-speaking people get the meaning of restraint from the word taqwā. No Arabic-speaking person understands this word in this way. There is no doubt that in practice, the prerequisite of having taqwā and self-protection for something is to avoid it, but it does not mean that the word “taqwā” has this meaning.

FOR PEOPLE WHO LOVE MUSIC - PLS DO READ AND CHANGE YOURSELF

Jan 29, '13 12:29 PM for everyone

Is song really worth your soul? Sure, we've heard that music is Haram – but not all music is bad, right? What about songs with decent lyrics? Or if there isn't any dancing to go with the music? How about if it inspires religiosity? Besides, music is practically as normal as breathing nowadays – we really don't want to give the impression that Muslims don't believe in a little fun and entertainment! In this age of free downloads, easily-accessible music, and tiny technology with huge storage space, we're constantly surrounded by music. Whether we're on hold on the phone, waiting in an elevator, or walking down the street, we're bound to hear music one way or another. It's unavoidable, and in situations like those, there is no sin. However, the problem arises when we, of our own accord, seek out opportunities to listen to music. According to numerous studies, youth spend approximately eight hours a day with forms of media such as television, radio, etc. All the different forms of media are either solely devoted to music or have music in the background – so that's almost eight hours a day of music exposure! There aren't any statistics about Muslims specifically, but it is apparent in today's society that even followers of our beautiful religion listen to music. Be it a small percentage of Muslims or a large percentage, it's still significant because no sin should be considered as "just a small one" – particularly when it comes to listening to music. Perhaps it is a moment of uncertainty, or hopefully the person is making a gradual change to strengthen his/her faith. To help reach a better understanding, here are just some of the reasons why we must keep away from music. Focusing on the Almighty Why are things forbidden in Islam? Either they are harmful to us, or they lead to things which are harmful – "harmful" in the sense of destroying our soul. The strength of music is such that it easily opens the door to so many other sins. During our brief lifetime, we strive to get closer to our Creator. Everything we do should help us heighten our Taqwa, God-consciousness, and focus on our journey towards Him. To be aware of His presence at all times is essential to staying on the Right Path. Therefore, those things which have the power to alter our state of mind are forbidden: alcohol, drugs, and thus music. The effect of music is easily observable, be it someone subconsciously tapping their feet in rhythm to a song or someone wildly dancing to the music that's playing. A person automatically moves in tune to music; people almost don't realize that they have started drumming their fingers to the song. The automatic response is something which Muslims are to abstain from, because we must be conscious of all our actions. Just as alcohol and drugs alter the state of mind to the extent that people not realize what they are doing, so does music. Likewise, people even get addicted to music! They cannot live without it – people have such a "need" to listen to music that it has even become acceptable to have earbuds/headphones in the classroom and workplace. Such extreme attachment, to rely so much on something other than the Almighty to achieve a state of peace, can appropriately be called an addiction. Anything which takes away our focus and ability to make decisions is forbidden in Islam. That music has such control over a person means the individual can no longer practice free will, and that is undoubtedly an obstacle in making our way towards Allah. Another reason is that music acts as a stepping stone to other greater sins. Let's be realistic: what is the environment that comes to mind when we think of music? That's right – there's Haramwritten all over the place. Whether it's classical music being played at a formal party with ballroom dancing and wineglasses, or loud music being played at a wild concert with all types of alcohol flowing freely – the atmosphere reeks of inappropriate behavior. Even if a person feels that (s)he will be able to prevent him-/herself from being led to other sins, music is not allowed. Using the example of alcohol again, even sitting at a table that has bottles of intoxicating drinks is not allowed, despite the fact that we will not drink it. As Muslims, we are supposed to do our utmost to leave no room for the potential of committing a sin. But enough of my explanations – let's see what our guides say on the issue as well. According to the Jurisprudence Sometimes it will be blaring from loudspeakers or from people playing their guitar in the school hall; other times it's the music escaping from someone's earbuds, or the songs playing from someone's car that are so unbelievably loud that you can even feel the vibrations of it! Do we get sins for the notes of music reaching our ears in these cases? There have been questions about the permissibility of music, singing and dancing. Before proceeding to the official rulings, it is necessary to ascertain the difference between two types of music. Editor's Note: The rulings from this point onwards are quoted from Grand Ayatollah Sayyid Ali al-Sistani as mentioned in his book A Code of Practice for Muslims in the West. 536. Music that is permissible is the music that does not entail entertainment in gatherings held for that purpose. Forbidden music is the music that is suitable for entertainment and amusement gatherings. 546. Question: Is it correct to say that the music that arouses sexual, lustful urges and promotes unstable and degrading behavior is the forbidden one? Answer: Forbidden music is the music that is suitable for entertainment and amusement in gatherings, even if it does not arouse sexual temptations. So the vast majority of music that is produced, which is for entertainment purposes, is forbidden. Listening to music at weddings, at concerts, while studying or driving, or "just for fun" all fall under that category. However, music that plays in the background of commercials, television programs, at the mall or other similar instances are not forbidden. After all, no one goes to the mall to listen to the music that's playing there – no one goes for the purpose of entertainment by the music! The ruling extends to songs as well, even if there are no musical instruments involved. 541. Singing (al-ghina') is Haram: doing it, listening to it, or living of it. By "singing – al-ghina'," I mean an amusing statement expressed in the tunes that are suitable for those who provide entertainment and amusement." As for dancing, ruling 558 through 563 all repeatedly state that dancing is not permissible. The only instance in which dancing is allowed is if a woman dances for her spouse, and that must be without any music accompanying it. Getting back to music, not only is listening to it abhorred in Islam, but dealing with musical instruments is also problematic. 556. It is not permissible to deal in the instruments of Haram entertainment – neither selling nor buying or etc. – just as it is not permissible to manufacture them and accept remuneration for making them. It is only logical that when dealing with musical instruments is forbidden, then the music produced by such instruments must also definitely be forbidden. There's no getting around it: music is Haram! Holding on to the Thaqalayn The Messenger of Allah (peace be upon him and his progeny) was sent at a time when the society was plunged deeply in disgraceful habits. Gatherings were rampant with music, singing, dancing, intoxicating drinks, inappropriate clothing and mixing of the genders. The Holy Prophet was aware of the Haram environment, and he has left rules for us to follow in order to keep from falling into the traps of Shaitan. He has said: "And the person with the [sin of] song [al-ghina'] will be raised [on the Day of Resurrection] blind, deaf, and dumb. The person with [the sin of] adultery, of wood-wind, and of drum will also be raised in the same way." (Al-Masa'il ash-Shar'iyya) Not only did the Prophet clearly tell us that singing is prohibited, but also that using musical instruments such as the drum are also forbidden. Furthermore, the Prophet connected music with other sins, such as adultery. Another example is when he said, "Singing and music are enchantments for adultery." (Ibid.) Imam Ja'far as-Sadiq (peace be upon him) has said: "The playing of violin promotes the growth of hypocrisy in the heart like water assists the growth of vegetation (algae)." (Wasail ash-Shi'a) From just these narrations, it is apparent that music and singing are not minor sins – they only lead lower down the wrong path to the most shameful and multitudinous sins. If that's not enough indication of how disliked music and dancing are, here is yet another saying of the Prophet: "Whoever listens to the entertainment (song and music), lead will be melted inside his ear on the Day of Judgment." (Al-Masa'il ash-Shar'iyya) So the next time the thought, "It's justone time, one song…" passes our minds, let us remember the severity of aversion to music and singing. In his Charter of Rights, Imam Zainul Abideen (peace be upon him) states in regards to the rights of the ear: "It is the right of your sense of hearing that you should not turn it into a way to your heart except for a noble talk which may create some good [feelings or ideas] in your heart, or which may earn for you a noble character; because it is the door which allows a talk to get to the heart, carrying to it different types of ideas, whether good or evil. And there is no power but with Allah." In Shaikh Saduq's version, it says, "And it is the right of the sense of hearing to keep it from listening to backbiting and from hearing what you are not allowed to hear." Both translations address the fact that we must pay attention to avoid the things which are of no benefit and which also lead to other sins. When Shaitan said that he will try to lead the children of Prophet Adam astray, Allah said to him as shown in verse 64 of Sura Isra: "'Lead to destruction those whom you can among them, with your (seductive) voice; make assaults on them with your cavalry and your infantry; mutually share with them wealth and children; and make promises to them.' But Satan promises them nothing but deceit." Shaitan's use of his "(seductive) voice" refers to his lures of music and song. The Arabic word Istafziz means "to befool them gradually", just as music – and his other lures – eventually lead to greater sins. Verse 6 of Sura Luqman says: "But there are among men those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty." The Arabic word Lahw is used for "idle tales" in the verse. Lahw encompasses vain things such as singing and music. There are other references toLahw in the Holy Quran, and they encompass those things which are futile activities and do nothing to strengthen our relationship with our Lord. Any Loopholes We Can Slip Through? So that settles it, right? Well, not always. Some people still have questions about the technicalities, so let's get through those too. A common question, especially during the wedding season, is about segregated singing and dancing. What if there is no mixing of the genders – then what? Even in that case, ruling number 561 states it as being not allowed as per obligatory precaution. Still other questions come up with regard to the lyrics of songs, the form of Halal recitations, and the purpose of the music itself. The question and answer below covers them: 547. Question: Just as many questions are asked about halal and haram music, many questions are asked about halal and haram songs. Is it correct to say that haram songs are those that arouse sexual, lustful urges and promote unstable and degrading behavior? Is it correct to say that songs that do not arouse lustful desires, but elevate the souls and thoughts to lofty levels like religious songs of praise dedicated to the Prophet Muhammad and the Imams, or the songs that lift the spirits and morale [of the fighters] and the like, are halal songs? Answer: All songs (al-ghina') are haram. Based on the definition that we accept, al-ghina' is the entertaining expression by way of tunes that are common to those who provide entertainment and amusement. In this prohibition, we should include the recitation of the Holy Qur'an, supplications (du'as), and songs of praise of Ahlul Bayt uttered to the accompaniment of those tunes [that are used by the entertainers]. The prohibition of reciting other non-entertaining expressions – like songs intended to lift the morale [of fighters] – is based on compulsory precaution. However, the tune that cannot be described as such is not haram by itself." According to the above ruling, if a song fits the definition of al-ghina', then it is prohibited, no matter how decent we might think the lyrics are. On top of that, any form of Halal recitation which is done in the same tune as a song is Haram – so let us forget about listening to Du'as accompanied by music! If someone truly wishes to seek spirituality in Du'as and praise of the Ahlul-Bayt, then there is no shortage of music-free recitations. Moreover, it would be the music which evokes sentiments, not the words itself – so there is no justification for such things. Just Think About It Logically, just think about it: is listening to the newly released hit song truly beneficial in bringing us closer to our Lord? Imam Ali (peace be upon him) once gave a method of how to make the right decision in moments of uncertainty: realize what it is that your heart desires and then do the opposite, because Shaitan tries to mislead us by whispering of temporary pleasures to our hearts. But we have to make sure we thwart his attempts, because we don't want to get entangled in a sin that leads to a web of greater sins. We must keep in mind our goal of getting closer to our Beloved, and music only serves as an arrow in the opposite direction. NABILA RIZVI

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HADEES OF IMAM JA'FAR-as-SADIQ (A.S.) ON BIBI FATEMA-az-ZAHRA (S.A.)

Jan 29, '13 11:55 AM for everyone

"Fatimah (S.A) has nine names with Allah. They are: Fatimah, as-Siddiqah (the Righteous), al-Mubarakah (the Blessed), at-Tahirah (the Pure), az-Zakiyyah (the Unblemished), arRadiyah (the one content with Allah's pleasure), al-Mardiyyah (the one pleasing to Allah), al-Muhaddathah (the one spoken to by angels) and az-Zahirah (the Luminous). 

In the Musnad (collection of transmitted hadiths) of the eighth Imam Reza(A.S), it is reported that the Holy Prophet(pbuh&hf) declared: "I named my daughter Fatimah because Allah weaned her.

The Holy Prophet(pbuh&hf) also called her al-Batul (pure virgin), and said to `A'ishah: "O Humayra' (a redish white, a well-known epithet of `A'ishah), Fatimah is not like the women of human kind, nor does she suffer the illness you (women) suffer! " This is explained in another prophetic tradition which asserts that she never menstruated. It is likewise reported by Sunni traditionists on the authority of Anas ibn Malik, who heard Umm Salim, the wife of Abu Talhah al-Ansari, say: "Fatimah never experienced the blood of menstruation or parturition, for she was created from the waters of Paradise." This is because when the Messenger of Allah was transported to heaven, he entered Paradise, where he ate of its fruits and drank its water.

Proofs Of Her `Ismah (Sinlessness), Some Of The Signs Proving Her Status With Allah, And Traditions Indicating Her Excellence And Exalted Status

One of the most incontrovertible proofs of Fatimah's sinlessness is Allah's saying: Surely Allah wishes to keep away all abomination from you, O People of the House, and purify you with a great purification [our. 33 : 33 ] . The argument in favour of this, is that the Muslim community has unanimously agreed that the `People of the House' (i.e., Ahlu'l-Bayt), intended in this verse are the People of the Household of the Messenger of Allah. Traditions (ahadith) of both the Shi`i and Sunni communities have asserted that this verse particularly refers to 'Ali(A.S), Fatimah (S.A), Hasan (A.S) and Hussain (A.S.) The Holy Prophet (pbuh&hf), moreover, spread over them all one day a Khaybarite mantle and prayed: "O Allah, these are the People of my Household, keep away all abomination from them and purify them with a great purification!" Umm Salamah said: "I too, O Apostle of Allah, am of the People of your House!" He answered: "Your lot shall be good!"

The Divine Will expressed in this verse must by necessity be either an abstract will not implemented by an action, or a will accompanied by an action. The first option is untenable because it implies no particular applicability to the People of the Prophet's House; such a will is shared by all obligated (mukallafin) human beings. Nor is abstract will by itself cause for praise. The entire community has concurred on the view that this verse proclaims the excellence of the People of the Prophet's House over all others, and that the verse refers to them alone. Thus the second option (that the Divine Will referred to in the verse is a will accompanied by action) is true, and in it is clear proof of the sinlessness of those who were intended in the verse. It implies further that it is impossible for them to commit any evil action. Moreover, any others whom we have not named here are no doubt not held by general consensus as possessing `ismah (protection from error). Thus since the verse necessarily implies sinlessness it must apply to them (the People of the Prophet's House), because it pertains to no other individuals.

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BIBI FATIMA ZAHRA (S.A.) HER PRAYERS

Jan 29, '13 11:54 AM for everyone

'Her Prayer'

One day the Holy Lady Fatimah Al-Zahra(S.A) was shown by her Father, The Holy Prophet(pbuh&hf), a very special kind of Prayer. That he himself was shown earlier by The Trusted Archangel Jibrael(A.S).

This special After-Prayer is to be said after each time, any Prayer of Worship is concluded.

The Holy Lady (S.A) in turn began to teach the short Prayer to so many others. That in the very short time, it became to be known as the 'Prayer of Fatimah Al-Zahra(S.A).

The Prayer

Take any kind of Prayer Bead string, such as shown on the image below. The Prayer String should have a total of 99 beads, with two dividers and ahead called the Sheikh.

The Prayer Bead is taken by the left hand and with the index finger and tumb of the right hand draws each bead seperately one by one and saying the words as described below.

For first set of 33 beads plus counting the first divider. Hence totalling in all 34 beads. For each bead passed say the clearly the words to yourself:

ALLAHO AKBAR For each of the 34 beads seperately. For the next second set of 33 beads. For each bead passed say the clearly the words to yourself:

AL-HAMDU LE ALLAH For each of the 33 beads seperately. For the third set of 33 beads For each bead passed say the clearly the words to yourself:
SUBHANA LE ALLAH For each of the 33 beads separately.

Totalling 100 beads

That concludes the Prayer of the Holy Infallible Lady of all women, in all of the worlds and in all of the Seven Heavens, The Lady Fatimah Al-Zahra(S.A)

Most or if not all of the Mujtahideen express a great Mustahab (preferable) as near to as Wajib (compulsory) to say this Prayer after any Prayer of Worship is concluded.

Many Muslims carry with them at all times the Prayer Bead String so that they can recite this prayer numerously at any time of the day and night. Especially at times when one has nothing to do such as waiting or sitting around lazily.

So think about it! What better way of filling your spare and idle time than to quietly recite this small Prayer to yourself in the rememberance and in thankfulness of Allah your Creator and Master. And in return Allah will reward His untold Thawaab and A'jar(reward)!

Thus it is good to always recite, in One's idle times. For it keeps the mind away from straying into troubled terrain. But to keep it travelling on the true and right track of good and steer away from evil with its untold mischievoius wicked thoughts and ideas etc.

Her Sacred Life

The most predominant view in the traditions transmitted by our traditionists is that Fatimah az-Zahra(S.A) was born in Mecca, on the twentieth of Jumada 'l-Akhir, in the fifth year of the Prophet's apostolic career. It is also asserted that when the Holy Prophet(pbuh&hf) died, Fatimah(A.S) was eighteen years and seven months old.

The scholar Abu Said al-Hafiz relates in his book Sharafu'n-Nabiyy that all the children of the Messenger of Allah were born before Islam except Fatimah and Ibrahim, who were born in Islam.

"Ya Nabi Salam Alayka in English : Voices of Passion" on YouTube

Jan 29, '13 11:51 AM for everyone

Mon, Jan 28, 2013 at 11:18 PM

Mon, 

Subject: Watch "Ya Nabi Salam Alayka in English : Voices of Passion" on YouTube

http://www.youtube.com/watch?v=y6Z7WjqkV_0&feature=youtube_gdata_player

Tags: naat

17th -Rabi' al-awwal

Jan 29, '13 11:35 AM for everyone

Bismillah Arrahman Arraheem

17th -Rabi' al-awwal

Our heartiest greetings and felicitations to Amir al-Mu'minin Imām ‘Alī ibn Abī Tālib (a.s.),  Hazrat Fātimah(s.a.),  Ahl-e-Bait (a.s.), Imam-e-Zamana (a.s.) & all lovers of Ahl-e-Bait  (a.s.) on this auspicious occasion of Birth Anniversary of  the Mercy on the Mankind Holy Prophet Muhammad al Mustafā (S.A.W.W) and  Imām Ja'far ibn Muhammad al-Sādiq (A.S)

اللهم صلِّ على محمد و آل محمد و عجل فرجهم

Imām Ja'far ibn Muhammad al-Sādiq (A.S.) said:

"One who sends 10 Salawat on the Prophet and his family, Allah and the angels send 100 Salawat upon him, and one who sends 100 salawat upon the prophet and his family, then Allah and the Angels send 1000 salawat upon him. Have you not heard the words of Allah, glorious and magnified be Him, " He is who sends blessings upon you and so too do His angels so that it may take you out of darkness into light and verily He is merciful to the Believers"

[Reference: Usūl al-Kāfī]

السلام على الحسين وعلى علي بن الحسين وعلى أولاد الحسين وعلى أصحاب الحسين

A humble request:

Please pray for restoration of Jannat al-Baqi & early re-appearance of Imam-E-Zamana (atfs).

Iltemase dua

Allah humma salli ala Muhammad wa aali Muhammad wa ajjel farajahom

Tags: hadees