https://en.wikipasokh.com/api.php?action=feedcontributions&feedformat=atom&user=Rezvani 2026-05-26T22:23:05Z User contributions MediaWiki 1.43.3 https://en.wikipasokh.com/index.php?title=Conditions_for_the_Successor_of_the_Prophet_(s)&diff=1431 2025-03-11T14:27:22Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What are the conditions that both Shiites and Sunnis consider necessary for the successor of the Prophet (s), and what are the differences between these two sects in this regard?<br /> {{question end}}<br /> {{portal|غدیر}}<br /> {{answer}}<br /> The Shiite philosopher and theologian, [[Khāja Nasīr ad-Dīn at-Tūsī]], in his book ''[[Risāla fi al-Imāma]]'' (Treatise on the Imamate), described the eight essential characteristics of the Imam: [[infallibility]] ('iṣma), knowledge of legislation and governance, courage, excellence in virtues, bodily and spiritual purity, closeness to God, the ability to perform [[miracles]], and unity of mission.<br /> <br /> According to the [[Shiite]] view, the [[Imam]] must be designated by God to properly fulfill his responsibilities in guiding and preserving the religion. Therefore, it is impermissible for anyone to appoint such an individual to this role. Shiites consider infallibility as a key characteristic of the Imam, as without it, trust in divine legislation would be compromised.<br /> <br /> [[Sunnis]] consider several conditions for the Imam, such as membership in the [[Quraysh tribe]], [[justice]] ('adāla), [[maturity]], and courage. However, there are differences regarding other qualities such as religious scholarship (''[[ijtihād]]'') and competence (''kifāya''). The majority of Sunnis insist that the Imam must be from the Quraysh tribe, although some groups, like the Khawārij and some Mu'tazilites, reject this condition. Sunnis believe that the Imam does not need to be infallible. Even if he commits mistakes, it remains obligatory to obey him. However, there are differences among Sunnis on this matter, and due to the absence of certain qualities in the first caliphs (Abū Bakr, 'Umar, and 'Uthmān), some consider these characteristics not to be essential for the Imam.<br /> <br /> == Conditions of the Imam According to Shiites ==<br /> Among Shiite theologians, [[Khwāja Naṣīr ad-Dīn at-Ṭūsī]] presents the most comprehensive list of the Imam's qualities in his treatise on the [[Imamate]]. He considers eight essential characteristics necessary for the Imam: [[Infallibility|infallibility]] ('iṣma), knowledge of Islamic law and governance, courage, excellence in character, freedom from physical, spiritual, and genealogical defects, closeness to God in terms of divine rewards in the afterlife, the ability to perform [[Miracles|miracles]] when needed, and uniqueness in the position of Imamate.&lt;ref&gt;Ṭūsī, Naṣīr al-Dīn (1405 q), Talkhīṣ al-Muḥaṣṣal (in Arabic), Bayrūt: Dār al-Aḍwā’, ṣ 429-430.&lt;/ref&gt;<br /> <br /> The [[Twelver Shiites]] regard the [[caliphate]] and Imamate as divine positions, similar to [[prophethood]]. The responsibility of the caliph and Imam is to preserve Islamic law, articulate and propagate the religion, and address the issues of the Muslim community. Therefore, specific qualities are considered necessary for the Imam, such that if someone does not possess these qualities, they cannot be considered the Imam and successor of the Prophet (peace and blessings of Allah be upon him).&lt;ref&gt;Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.&lt;/ref&gt;<br /> <br /> === Infallibility ===<br /> {{Main|Infallibility}}<br /> The Imam and the caliph must be [[infallible]], meaning they are free from sins, errors, and faults. If the Imam is not infallible, trust in Islamic law would be undermined; indeed, if the guardian of the religion commits a sin or error, they could add elements to the religion and attribute them to [[God]], or render unjust judgments. Moreover, since ordinary people are prone to error and need someone to prevent them from committing sins and mistakes and to guide them on the right path, if the Imam were also prone to error, this would contradict the very purpose of their role.&lt;ref&gt;Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 35, Nashr-e Ṣadūq, 1371 sh.&lt;/ref&gt;<br /> <br /> === Divine Investiture ===<br /> {{Main|Divine Investiture}}<br /> <br /> The Imamate and caliphate represent God and the [[Prophet peace and blessings of Allah be upon him]]; therefore, they must be established through explicit designation by God and the Prophet peace and blessings of Allah be upon him. Since their establishment is limited to divine designation, others do not have the right to appoint the Imam. Indeed, if the selection of the Imam were left to people's discretion, disputes would arise among them, with each group choosing and favoring their own candidate. Therefore, the Imam must necessarily be appointed by God and the Prophet peace and blessings of Allah be upon him.&lt;ref&gt;Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 31, Nashr-e Ṣadūq, 1371 sh.&lt;/ref&gt;<br /> <br /> === Knowledge ===<br /> {{Main|The Knowledge of the Imam}}<br /> According to [[Shiite]] theologians, the Imam and the caliph of the Prophet peace and blessings of [[Allah]] be upon him must be knowledgeable in all matters that Muslims need, both religious and worldly, as the purpose of appointing the Imam is for Muslims to seek his guidance in resolving all their affairs. The [[Twelver Shiites]] believe that knowledge and competence in the matter of Imamate must be of the highest degree. Shiite sources maintain that the Imam must possess comprehensive and infallible knowledge of all Islamic sciences and laws, for without such knowledge, the purpose of the Imamate—the preservation and exposition of Islamic law—cannot be fully realized.&lt;ref&gt;Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.&lt;/ref&gt;<br /> <br /> === Superiority ===<br /> {{Main|The Superiority of the Imam}}<br /> The Imam must surpass all Muslims in virtuous qualities such as knowledge, wisdom, generosity, nobility, courage, [[Magnanimity|magnanimity]], [[Justice|justice]], piety, and devotion, and must be the most exemplary.&lt;ref&gt;Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 32.&lt;/ref&gt; The superiority of the Imam is a belief shared by certain sects, including the [[Zaydis]] and [[Ismailis]]. Furthermore, some scholars, like [[Mullā Ṣadrā]], maintain that the [[Imams]] are superior to all other creatures in their essence and occupy higher ranks in the hierarchy of creation.&lt;ref&gt;Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.&lt;/ref&gt;<br /> <br /> == Sunni Opinion on the Imam ==<br /> Sa'd ad-Dīn at-Taftāzānī, in a relatively comprehensive list, enumerates the conditions for the Imam according to Sunni belief: maturity, justice, freedom, being male, ''[[Ijtihād|ijtihād]]'', courage, administrative competence, and [[Quraysh]]i descent. He explains that while the first four conditions are widely accepted, there are differences regarding ''ijtihād'', courage, and competence; some theologians do not consider these conditions mandatory, arguing that the scarcity of these qualities might impose undue burden. The Qurayshi lineage requirement is accepted by the majority of Muslims, though the [[Ijtihād|Khawārij]] and some [[Mu'tazilites]] oppose it.&lt;ref&gt;Taftāzānī, Sa‘d al-Dīn (1409 q), Sharḥ al-Maqāṣid (in Arabic), j 5, Qom: Manshūrāt al-Sharīf al-Raḍī, ṣ 244.&lt;/ref&gt;<br /> <br /> [[Aḥmad ibn 'Abd al-Wahhāb an-Nuwayrī]], in his book ''[[Nihāyat al-Arab fī Funūn al-Adab]]'', categorizes the conditions necessary for the role of Imam into conventional and religious requirements, and proceeds to elaborate on these conditions in a general classification.&lt;ref&gt;Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1.&lt;/ref&gt;<br /> <br /> === Condition of Lineage ===<br /> The first condition established by Sunni sources for the Imam is Qurayshi descent. According to a [[Hadith|hadith]] cited by [[Sunnis]], the Imam must be from the Quraysh. Therefore, if no one among the Quraysh meets the necessary conditions for the Imamate, the Imam must be chosen from the tribe closest to the Quraysh, namely the Kināna tribe. In the absence of a qualified person from this tribe, the Imam will be chosen from other Arabs.&lt;ref&gt;Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.&lt;/ref&gt;<br /> <br /> === Knowledge ===<br /> The second important condition for the Imamate according to Sunnis is the Imam's knowledge and understanding of religious affairs. The Imam must be capable of understanding the administration of charity (''[[zakāt]]''), the conduct of [[jihād]], and the distribution of war spoils (''ghanīma''). The rationale for this condition is that if the Imam lacks sufficient knowledge of legal and religious matters, he cannot implement them effectively. An-Nawawī stated on this matter: <br /> ::&quot;The presence of an Imam who does not know what the Imamate requires is equivalent to having no Imam at all.&quot;&lt;ref&gt;Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2.&lt;/ref&gt;<br /> <br /> Sunni sources emphasize that the Imam must also possess prudence and courage in public affairs, military recruitment, and border defense, as well as the ability to make just decisions without being swayed by personal inclinations.&lt;ref&gt;Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.&lt;/ref&gt;<br /> <br /> === Justice ===<br /> According to Sunni theological sources, the Imam must be just and uphold justice in both religious and civil matters. One argument advanced by some Sunnis is that since the state of transgression (fisq) lies outside the realm of faith, a person in this state cannot exercise authority over Muslims. If a scholar of Qurayshi descent is unjust while another is just but less scholarly, the just one should be appointed as Imam, and if necessary, his decisions should be made in consultation with religious scholars.&lt;ref&gt;Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2-3.&lt;/ref&gt;<br /> <br /> Some Sunni theological sources assert that the Imam must be just and pious to guide people toward truth, as an unjust person is unqualified to lead. Sunnis maintain that if enemies rise against the government, it becomes necessary to combat them if required. However, supporting a tyrannical ruler is prohibited, and the ruler must uphold justice.&lt;ref&gt;Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.&lt;/ref&gt;<br /> <br /> === Nomination by the Previous Imam or Election by Forty Believers ===<br /> If a person fulfills all the necessary conditions for the Imamate, and the previous Imam has designated them as successor, their appointment is valid. If the previous Imam has not designated a successor, but the Muslims require a new Imam, forty righteous and knowledgeable Muslims can, through deliberation and ''[[Ijtihād|ijtihād]]'', elect the Imam. In this election, preference should be given to the most knowledgeable candidate, followed by others.&lt;ref&gt;Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.&lt;/ref&gt;<br /> <br /> Judge 'Abd ar-Raḥmān al-Ījī stated: <br /> ::&quot;The Imamate is established through the oath of allegiance (bay'a), as in the case of [[Abū Bakr]]'s Imamate... The consensus of the entire community is not necessary to establish the Imamate through bay'a, as there is no rational or textual evidence requiring the whole community's allegiance; the oath from one or two qualified decision-makers suffices to establish the Imamate.&quot;&lt;ref&gt;Qāḍī Ījī, Mawāqif, j 3, ṣ 594.&lt;/ref&gt;<br /> <br /> === Rejection of Certain Conditions of the Imamate ===<br /> Given that the three caliphs after the death of the [[Prophet of Islam]] peace and blessings of Allah be upon him lacked certain required conditions for the Imamate, this led to differences among Sunni scholars regarding the qualifications for the Imam. Judge 'Abd ar-Raḥmān al-Ījī, in his book Mawāqif, addresses these conditions, stating: <br /> ::&quot;The Imamites maintain that the Imam must be Hashemite, knowledgeable in all religious matters, capable of performing miracles, and infallible. However, we reject these conditions due to the caliphate of Abū Bakr, who became Imam without possessing these qualities.&quot;&lt;ref&gt;Qāḍī Ījī, ‘Abd al-Raḥmān ibn Aḥmad, Mawāqif, j 3, ṣ 586, Dār al-Jīl, Bayrūt, 1417 q.&lt;/ref&gt;<br /> <br /> Judge Abū Bakr al-Bāqillānī states: <br /> ::&quot;The Imam need not be infallible regarding sin and error; neither must he be the most excellent member of the community, nor superior to others in knowledge. The majority hold that if the Imam becomes corrupt, oppresses the people, misappropriates their wealth, commits murder, neglects people's rights, or suspends prescribed penalties (ḥudūd), he should not be removed from the Imamate, and it is not permissible for people to rebel against him. Rather, obedience to the Imams remains obligatory, even if they are unjust.&quot;&lt;ref&gt;Bāqillānī, Tamhīd al-Awā’il wa Talkhīṣ al-Dalā’il, ṣ 470, Mu’assasa al-Kutub al-Thaqāfiyya, Bayrūt, 1414 q.&lt;/ref&gt;<br /> <br /> {{answer end}}<br /> <br /> == References ==<br /> {{footnotes|۲}}<br /> {{tree<br /> | main branch = ادیان و مذاهب<br /> | subbranch1 = شیعه امامیه<br /> | subbranch2 = عقاید شیعه<br /> | subbranch3 =<br /> }}<br /> {{تکمیل مقاله<br /> | شناسه = شد<br /> | تیترها = شد<br /> | ویرایش = شد<br /> | لینک‌دهی =<br /> | ناوبری =<br /> | نمایه =شد<br /> | تغییر مسیر =شد<br /> | ارجاعات =<br /> | بازبینی نویسنده =<br /> | بازبینی =شد<br /> | تکمیل =شد<br /> | اولویت =ب<br /> | کیفیت =ب<br /> }}<br /> {{text end}}<br /> <br /> [[رده:اختلافات شیعه و سنی]]<br /> <br /> [[fa:شرایط جانشین پیامبر(ص)]]<br /> [[es:Condiciones necesarias para el sucesor del Profeta (PBD)]]<br /> [[ar:شروط خلافة النبي (ص)]]<br /> [[bn:মহনবী (সাল্লাল্লাহু আলাইহি ওয়া আলিহি)-এর উত্তরসূরির শর্তাবলী]]<br /> [[ps:د پیغمبر(ص) د جانشین شرطونه]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Barzakh&diff=1430 2025-03-09T15:56:57Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is Barzakh?<br /> {{question end}}<br /> {{answer}}<br /> {{portal|واژه‌ها}}<br /> '''Barzakh''' is known as a realm that begins with human death and continues until the [[Day of Resurrection]]. The realm of Barzakh has differences from the Resurrection, including that in Barzakh there exists an [[ethereal body]] (''jesm-e mesāli'') while in the Resurrection there is [[physical resurrection]]. Additionally, the intercession of the Imams is only recognized in the Resurrection, and in Barzakh, there is no intercession from the [[Ahl al-Bayt]].<br /> <br /> In narrations, Barzakh is referred to as the grave; [[Imam Ali (AS)]] considered Barzakh to be the grave itself and believed that the misguided people have a bitter life there and are in [[torment]].<br /> <br /> Scholars have found the descriptions of Barzakh in narrations to be very similar to descriptions of the intermediate realm and believe these two refer to the same external reality. According to [[Shia]] narrations, in Barzakh, the meeting and visitation of spirits with each other and with people of the worldly realm is considered possible.<br /> <br /> == The Reality of Barzakh ==<br /> {{see also|The difference between Barzakh and the Day of Judgment|Connected Barzakh and Separated Barzakh}}<br /> The realm of Barzakh is understood to exist from the moment of death until the [[Day of Resurrection]].&lt;ref&gt;Kulaynī, Muḥammad ibn Ya‘qūb, al-Furū‘ min al-Kāfī, j 3, ṣ 242, ḥ 3.&lt;/ref&gt; The [[Quran]] also uses the term Barzakh to describe the world between this life and the hereafter:<br /> {{quran|translation=Until when death comes to one of them, he says: 'My Lord! Send me back! So that I might do good in what I have left behind.' Never! It is but a word that he speaks. And behind them is a Barzakh until the Day they are resurrected!|sura=Al-Mu'minun|verse=99-100}} The Quran refers to Barzakh in other instances as well.&lt;ref&gt;Sūrat al-Baqara, āya 154. Sūrat Maryam, āya 62. Sūrat al-Mu’min, āya 11.&lt;/ref&gt;<br /> <br /> Scholars have found the descriptions of Barzakh in narrations to be very similar to descriptions of the intermediate realm and believe these two refer to the same external reality. [[Imam Sadiq (AS)]], responding to someone who thought the soul transfers into a bird after death, considered the believer's dignity to be above being placed in the form of a bird. The Imam described the souls of believers as being in bodies similar to their worldly bodies.&lt;ref&gt;Kulaynī, Muḥammad ibn Ya‘qūb, al-Furū‘ min al-Kāfī, j 3, ṣ 244, ḥ 1.&lt;/ref&gt;<br /> <br /> Several differences have been noted between the two realms of Barzakh and Resurrection, including the existence of an ethereal body in Barzakh&lt;ref&gt;Sa‘īdī Mihr, Muḥammad, Āmūzish-e Kalām-e Islāmī, 1381, j 2, ṣ 240.&lt;/ref&gt; and physical resurrection in the Day of Resurrection.&lt;ref&gt;Subḥānī, Ja‘far, Manshūr-e Jāvīd, Mu’assisa-ye Sayyid al-Shuhadā, ch 1, 1369, j 9, ṣ 140.&lt;/ref&gt; Additionally, narrations from the [[Imams (AS)]] clarify that [[Intercession|intercession]] in the realm of Barzakh does not apply to sinners and the afflicted, and is exclusively reserved for the Day of Resurrection. [[Imam Sadiq (AS)]] stated that through the intercession of the Prophet (PBUH) and the [[infallible Imams (AS)]] on the Day of Resurrection, all [[Shia]] will enter [[Paradise]], but expressed concern about the state of Shia in Barzakh.&lt;ref&gt;Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, Tehrān, Dār al-Kutub al-Islāmiyya, 1365 sh, j 3, ṣ 242.&lt;/ref&gt;<br /> <br /> === The Grave and Barzakh ===<br /> Most verses that speak of the grave and address its stages have been interpreted to mean a realm beyond the physical grave.&lt;ref&gt;Al-Mufradāt, ṣ 390.&lt;/ref&gt; In narrations, the realm of Barzakh is also referred to as the grave.&lt;ref&gt;Ḥasan-zāda, ‘Uyūn Masā’il al-Nafs, j 2, ṣ 365.&lt;/ref&gt; [[Imam Ali (AS)]] considered Barzakh to be the same as the grave and believed that the misguided people have a bitter life there and are in torment.&lt;ref&gt;Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, j 6, ṣ 218.&lt;/ref&gt; [[Imam Sadiq (AS)]] described Barzakh as the period from death until the hereafter&lt;ref&gt;Kulaynī, Muḥammad ibn Ya‘qūb, al-Furū‘ min al-Kāfī, j 3, ṣ 242, ḥ 3. Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, j 6, ṣ 267.&lt;/ref&gt;, indicating that the grave and Barzakh are one and the same.<br /> <br /> == Punishments and Rewards in Barzakh ==<br /> {{see also|Punishments and rewards in Barzakh}}<br /> In Barzakh, like the hereafter, there exist blessings and torments; the [[Quran]] quotes a believing person who was martyred by his people and entered [[Paradise]], saying: {{quran|translation=If only my people knew that my Lord has forgiven me and placed me among the honored ones.|sura=Ya-Sin|verse=26-27}}. Tabarsi, one of the [[Shia exegetes]], believes this verse indicates the blessings of Barzakh.&lt;ref&gt;Ṭabarsī, Faḍl ibn Ḥasan, Majma‘ al-Bayān fī Tafsīr al-Qur’ān, j 8, ṣ 659.&lt;/ref&gt; There are other verses that also refer to the blessings and torments in Barzakh. In addition to these verses, narrations also speak of the torments and blessings in Barzakh.&lt;ref&gt;Kulaynī, Muḥammad ibn Ya‘qūb, al-Furū‘ min al-Kāfī, j 3, ṣ 244, ḥ 2. Majlisī, Muḥammad Bāqir, Ḥaqq al-Yaqīn, ṣ 477.&lt;/ref&gt;<br /> <br /> == Communication with Others in Barzakh ==<br /> {{see also|Communication between the people of Barzakh and the people of the world | Meeting with friends and relatives in Barzakh}}<br /> Various narrations about the meeting of believers and non-believers spirits with people of the worldly realm in Barzakh have been reported, with a separate chapter dedicated to this topic in ''[[Al-Kafi]]'', one of the most important Shia [[hadith]] sources.&lt;ref&gt;Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, 1407 q, j 3, ṣ 230.&lt;/ref&gt; Additionally, according to Shia narrations, spirits can meet and visit with each other in Barzakh. It is narrated from [[Imam Sadiq (AS)]] that spirits in Barzakh recognize each other and inquire about one another.&lt;ref&gt;Kulaynī, Muḥammad ibn Ya‘qūb, al-Furū‘ min al-Kāfī, j 3, ṣ 244, ḥ 3. Makāram Shīrāzī, Nāṣir, Payām-e Qur’ān, Qom, j 5, ṣ 459.&lt;/ref&gt;<br /> <br /> == References ==<br /> {{footnotes|۲}}<br /> {{برزخ}}<br /> {{tree<br /> | main branch = کلام<br /> | subbranch1 = معاد<br /> |subbranch2 =برزخ<br /> |subbranch3 =<br /> }}<br /> {{تکمیل مقاله<br /> | شناسه =شد<br /> | تیترها =شد<br /> | ویرایش =شد<br /> | لینک‌دهی =شد<br /> | ناوبری =<br /> | نمایه =<br /> | تغییر مسیر =<br /> | ارجاعات =<br /> | ارزیابی کمی =<br /> | تکمیل =<br /> | اولویت =ج<br /> | کیفیت =ب<br /> }}<br /> <br /> {{text end}}<br /> [[fa:برزخ]]<br /> [[ar:البرزخ]]<br /> [[es:Barzaj]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Virtues_of_Imam_Ali_(a)_in_Sunni_Sources&diff=307 2022-12-25T14:44:21Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Please state the virtues of Imam Ali (a) from Sunni sources.<br /> {{question end}}<br /> {{answer}}<br /> <br /> The virtues of Imam Ali (a) have been mentioned in Shi’a and Sunni sources. Sunnis have considered the revelation of many verses to be about Imam Ali (a) and have also introduced him as an instance of some Quranic expressions such as &quot;salih al-mu'minin&quot; (the righteous among the faithful), &quot;sadiqin&quot; (the truthful), &quot;hadi&quot; (guide) and &quot;khayr al-bariyyah&quot; (the best of creatures). Moreover, there are many hadiths, in Sunni sources, narrated from the Messenger of God (s) praising Imam Ali (a). These hadiths described him as being always with the truth and also as an argument against the people on the Day of Resurrection.<br /> <br /> ==Sunni Exegetes and the Virtues of Imam Ali (a) in the Qur'an==<br /> Sunni exegetes have considered several verses to show the virtues of Imam Ali (a):<br /> * The Prophet of Islam (s) considered all the verses about dignity (karama) to include Imam Ali (a).<br /> * When this verse, “if you back each other against him, then [know that] Allah is indeed his guardian, and Gabriel, the righteous among the faithful,” (66:4) was revealed, the Prophet (s) said, “the righteous among the faithful is Ali (a).”<br /> * The Prophet (s) interpreted the verse that orders the faithful to be with the truthful (9:119) as to be with Imam Ali (s) and his companions.<br /> * When this verse, “you are only a warner, and there is a guide for every people,” (13:7) was revealed, the Prophet (s) put his hand on his chest and said that he was the warner, then he pointed to Ali (a) and called him the guide of the Islamic nation.<br /> * It has been narrated from the Holy Prophet (s) that he considered Ali (a) as the instance of this verse “Indeed those who have faith and do righteous deeds, it is they who are the best of creatures.” (98:7)<br /> * After the revelation of verse 181 of surah al-A'raf, “among those We have created are a nation who guide by the truth and do justice thereby,” (7:181) the Prophet (s) interpreted the guided nation as Ali (a) and his Shi’a.<br /> * After the revelation of these verses, “and the Foremost Ones are the foremost ones, they are the ones brought near [to Allah], [who will reside] in the gardens of bliss,” (56:12) the Prophet (s) narrated from Gabriel that they are about Ali (a) and his Shi’a, who overtake each other towards the Heaven and get closer to God.<br /> * Other verses such as Ikmal verse (5:3), Laylat al-Mabit verse (2:207), Wilayah verse (5:55), Mubahalah verse (3:61), and other verses were also revealed about Imam Ali (a).<br /> <br /> ==Sunni Hadiths on the Virtues of Imam Ali (a)==<br /> <br /> There are hadiths narrated in Sunni sources about the virtue of Imam Ali (a):<br /> * The Prophet of Islam (s): “Ali to me, is like my head to my body.”<br /> * In a hadith, the Prophet (s) introduced Ali (a) as the best person, and anyone who does not accept him is an unbeliever.<br /> * In the battle of Tabuk, Prophet Muhammad (s) addressed Imam Ali (a) and said, “To me, you are like Aaron to Moses, except for there is no prophet after me.”<br /> * Anas b. Malik narrates that he was with the Prophet (s) when Ali (a) entered. The Prophet (s) said, &quot;Ali and I will be the argument against the Ummah on the Day of Resurrection.&quot;<br /> * Umm Salamah, the Prophet's wife, narrated from the Messenger of God (s) that anyone who insults Ali (a) has insulted him, and whoever insults him has definitely insulted God.<br /> * Ibn ‘Abbas narrates from the Messenger of God (s) “the love of Ali (a) devours sins, as fire devours firewood.”<br /> * The Prophet (s) said, “Ali (a) is with the truth and the truth is with him; they will never separate from each other until they come to the pool of Kawthar.”<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;فضایل امام علی(ع) در کلام اهل‌سنت&quot; on Persian Wikipasokh.<br /> <br /> [[fa:فضایل امام علی(ع) در کلام اهل‌سنت]]<br /> [[ar:فضائل الإمام علي(ع) في مصادر السنية]]<br /> [[ps:د امام علی (ع) فضایل د اهل سنت په کتابونو کي]]<br /> [[fr:Vertus de l'Imam Ali (a) dans les sources des sunnites]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Conception_of_Mary_(a)&diff=306 2022-12-25T14:39:49Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> How did Mary conceive Jesus? Was it by marrying an angel or by a breath of an angel?<br /> {{question end}}<br /> {{answer}}<br /> <br /> According to the verses of the Qur'an, Mary did not become pregnant in the usual way. The words that the Qur'an uses for describing the conception of Mary is &quot;we breathed into her.&quot; Moreover, it considers the creation of Jesus (a) as a miracle similar to that of Adam (a). In addition, it is stated in hadiths that Mary became pregnant by breathing of Gabriel, and there was no intimacy.<br /> Gabriel gave Mary the good news about God's will regarding her. Mary was surprised about her conception with no intimacy, but she was reassured that this is an easy task for God. <br /> <br /> ==Incarnation of Gabriel before Marry==<br /> Mary has chosen a place in the temple for worship. God sent a messenger, whom the Qur'an refers to as a &quot;spirit,&quot; to Mary. Most exegetes maintain the &quot;spirit&quot; in this verse means Gabriel. Gabriel appeared to Mary as a human being.<br /> Mary was frightened when she saw him and said, &quot;I seek refuge to God from you.&quot; Gabriel introduced himself as God's messenger and gave her the good news that God wanted to give her a pure son, &quot;whose name is Messiah, Jesus, son of Mary, distinguished in the world and the Hereafter, and one of those brought near [to God].&quot; Mary said, &quot;How shall I have a child when no human being has ever touched me?&quot; The archangel reassured her and said, &quot;your Lord says, 'It is simple for Me.'&quot;<br /> <br /> ==Breath of the Angel==<br /> <br /> Mary became pregnant. The Qur'an does not give any explicit explanation about how this happened. The only expression regarding this incident is &quot;we breathed into her.&quot; According to Qur'anic verses, the creation of Jesus was a miracle and was different from that of other people. The Qur'an regards his creation as similar to that of Adam, &quot;Indeed the case of Jesus with Allah is like the case of Adam&quot; (3:59) at they both had no father. For Jesus, there was only Mary, his mother, who had never contacted with any man. The Qur'an reads, &quot;and Mary, daughter of Imran, who guarded the chastity of her womb, so We breathed into it of Our spirit&quot; (66:12).<br /> There are hadiths that explicitly mention that there was no sexual intimacy, and conception was only the result of the breathing of the angle. Imam al-Baqir (a) says, &quot;Gabriel grabbed the collars of Mary's shirt and breathed into them.&quot;<br /> <br /> In the book Tafsir nemoneh, Ayatollah Makarim Shirazi has pointed out that in the verse about Jesus, the act of God was described as creation, &quot;He creates,&quot; but in some verses before that about the birth of Jhon, there is &quot;He does.&quot; This exegete of the Qur'an suggests that this difference alludes to the different ways of creation of these two prophets: one in usual and the other in a miraculous way.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;باردار شدن حضرت مریم&quot; on Persian Wikipasokh.<br /> <br /> [[fa:باردار شدن حضرت مریم]]<br /> [[ar:حمل السیدة مریم علیها السلام]]<br /> [[es:Embarazo de Santa María]]<br /> [[ps:د حضرت مريم (س) حامله کېدل]]<br /> [[fr:Grossesse de Maryam (a)]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Necessity_of_Knowing_God&diff=305 2022-12-25T14:35:39Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why is knowing God necessary and important? What are the consequences of not seeking to know God?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Theologians have brought two arguments to establish the necessity of knowing God: the possibility of punishment in the Hereafter in case the prophets are telling the truth (preventing possible harm), and the necessity of being grateful for the blessings that God has given the humans, which is only possible after knowing Him (necessity of gratitude to the Provider). Throughout history, human’s attention to God and his innate desire to identify the origin of existence have increased the importance of knowing God.<br /> <br /> ==Importance of Knowing God==<br /> Identifying the origin of existence has always been one of the concerns of mankind, and a major part of various religious sources has been devoted to the description of God and his relationship with humans and the world.<br /> The importance of knowing God can be considered in terms of its effects on the individual and collective life of humans. There is no doubt that the life of a person who knows God is fundamentally different from that of a person who does not believe in God.<br /> <br /> There are even fundamental differences in the lives of two God-believing people who have different images of God. All this is because a person’s belief in God and his perception of His attributes impact various aspects of his life, motivations, intentions, judgments, and actions. In other words, belief in God and perception of His attributes give a special meaning to life and bring a person a special character and identity.<br /> <br /> <br /> ==Necessity of Knowing God==<br /> <br /> A basic level of knowing God is embedded in human nature (fitra) and is mixed with their existence. This innate knowledge only prepares the ground for the growth and excellence of humans in knowing God. However, in order to further emphasize the necessity of knowing God, Islamic theologians have mentioned some arguments proving the necessity of knowing God.<br /> <br /> ==Prevention of Possible Harm==<br /> <br /> Every person who knows about the existence of divine prophets and their call to worship God has a possibility in his mind that if the prophets are truthful in their call, he will be punished for not following the instructions given by them, and consequently, great harm will be inflicted on him. On the other hand, intellect dictates that one should avoid harm or punishment as much as possible, even if there is only the possibility of that.<br /> <br /> Therefore, when there is a possibility for every human being to be punished for not complying with religion, and since intellect deems it necessary to prevent the harm caused by disbelief, it dictates that one should research and reflect on the existence of God and His attributes so that if there really was a God and the call of the prophets was true, he could save himself from the divine punishment by following their instructions.<br /> <br /> ==Necessity of Gratitude to the Provider==<br /> There is no doubt that human beings enjoy many blessings in their lives. On the other hand, the human intellect considers gratitude to “the Provider” (of blessings) a necessary thing. Therefore, it is necessary for humans to be grateful to the provider of blessings, and since the gratitude to a being depends on knowing him, human reason dictates that one should try to know the true benefactor, God.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;ضرورت خداشناسی&quot; on Persian wikipasokh.<br /> <br /> <br /> [[fa:ضرورت خداشناسی]]<br /> [[ar:وجوب معرفة الله تعالی]]<br /> [[es:La necesidad del teísmo]]<br /> [[ps:دخدای پېژندنې ضرورت]]<br /> [[fr:Nécessité de la connaissance de Dieu]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Istidraj&diff=304 2022-12-25T14:33:42Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is the meaning of imhal and istidraj?<br /> {{question end}}<br /> {{answer}}<br /> <br /> '''Istidraj''' means that God constantly gives blessings to some sinful people, and these blessings cause them to be more heedless and closer to damnation. According to the rules of creation and the principle of free will, incorrigible sinners are left to their own devices, and they are even given more blessings until they reach the last stage of downfall and deserve the maximum punishment.<br /> Istidraj is considered to be only for those who are drowned in sins, those who are utterly rebellious and disobedient to God that no warning will be effective for them.<br /> <br /> ==Meaning of Istidraj==<br /> Lexically, istidraj means to go up or down to or from a place step by step or gradually. Technically, istidraj means that one who is immersed in sins and transgressions and does not get awake by the hardships and calamities is given more blessings and comfort by God instead of calamities and misfortunes so that he will be more heedless and will consequently refrain from self-improvement and reaching perfection. This divine tradition is called “istidraj.” <br /> A derivative of this word is used in the Qur’an, although the exact word of istidraj is not: “As for those who deny Our signs, We will draw them gradually [into ruin], whence they do not know.” (7:182)<br /> <br /> According to the verses of the Qur’an, God awakens the sinners if they are not immersed in sin; He does that by various means – sometimes by worldly punishments proportionate to their deeds so that they repent and come back to the right path. These are the ones who are still worthy of guidance and are subject to the grace of God, and in fact, their punishments and sorrows are counted as a blessing for them.<br /> <br /> ==People for whom istidraj happens==<br /> According to the exegetes of the Qur’an, this divine tradition, istidraj, is for those people who are drowned in sins, those who are utterly rebellious and disobedient to God that no warning will be effective for them.<br /> According to the rules of creation and the principle of free will, incorrigible sinners are left to their own devices, and they are even given more blessings until they reach the last stage of downfall and deserve the maximum punishment. This is called the punishment of istidraj.<br /> <br /> Based on some verses of the Qur’an and considering the punishment of istidraj, some exegetes of the Qur’an believe that sometimes God bestows abundant blessings upon some individuals, and when they are overwhelmed with the joy of victory and glory, He suddenly takes everything from them, so that they suffer maximum punishment in their life in this world: “So when they forgot what they had been admonished of, We opened for them the gates of all [good] things. When they rejoiced in what they were given, We seized them suddenly.” (6:44)<br /> <br /> ==Another harm for sinners==<br /> Based on the verses of the Qur’an, the exegetes believe that the grace period given to some sinners is harmful to them. The Qur’an says, “Let the faithless not suppose that the respite that We grant them is good for their souls: We give them respite only that they may increase in sin, and there is a humiliating punishment for them.” (3:178) It also reads, “As for those who deny Our signs, We will draw them gradually [into ruin], whence they do not know.” (7:182)<br /> <br /> Istidraj is a general warning to sinners who are immersed in all kinds of blessings. Istidraj teaches us that the delay of punishment is not a reason for the purity and righteousness of a sinner nor the weakness and inability of God. It is always possible that victories and blessings that come to an individual are the preludes to God’s gradual punishment.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;استدراج&quot; on Persian Wikipasokh.<br /> <br /> [[fa:استدراج]]<br /> [[ar:الاستدراج]]<br /> [[es:Estedrach]]<br /> [[fr:Istidrâj]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Describing_Paradise_by_Limited_Human_Imaginations&diff=303 2022-12-25T13:51:58Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why is everything that Arabs imagined 1400 years ago as a utopia or their aspirations introduced in the Qur'an as Paradise? If, nowadays, these descriptions of Paradise in Islam are given to the inhabitants of the beautiful regions of the world, what will they say? Do not they say that we have many of these paradises in our country and we do not need the Paradise of Islam?<br /> {{question end}}<br /> {{answer}}<br /> <br /> True Paradise is beyond human imagination, and the Qur'an and hadiths have had to use perceivable examples for people so that they can understand. The Qur'an, however, provides a general criterion that whatever you wish will be available to you in Paradise. More importantly, the Qur'an does not consider the blessings in Heaven as the ultimate goal of human beings; rather the main goal is to achieve the pleasure of God.<br /> <br /> Heaven or Hell is regarded as the material embodiment of human actions. Every person will face his deeds in the Hereafter.<br /> So it is possible to tell all human beings about the Paradise of Islam and invite them to Islam; without any contradiction between the earthly gardens and landscapes and the Divine Paradise.<br /> <br /> ==Impossibility of Describing the Hereafter==<br /> <br /> Humans live in a limited world, and all their imaginations are confined to this framework; thus, understanding the truth of Heaven is beyond their comprehension. Therefore, the phrases describing Paradise in the Qur'an and hadiths are tailored to our understanding and the true Paradise is beyond what we can imagine.<br /> Some scholars have drawn an analogy of a fetus in the mother's womb. The fetus, which lives in its mother's womb, cannot realize the beauties of this world as that fetus has seen nothing but its mother's womb and has no idea of the outside of the womb, and even if all this is described to it, it cannot have any idea about it.<br /> <br /> <br /> ==Eternity of the Hereafter==<br /> Human being's view should not be the short-sighted view of worldly life; rather it should consider his eternity. According to Islam, a person does not perish after death; rather, he is only transferred from this world to another. Thus, if one is after welfare and comfort, it is not a wise decision to obtain them in this world; because no matter how beautiful and pleasant his life is in this world, it is only for the limited years of this world, but the Qur'anic Paradise last for the eternity.<br /> <br /> ==Higher Blessings of Heaven==<br /> The Qur'an has mentioned some characteristics of Paradise and its blessings:<br /> &quot;… you will have in it whatever your souls desire, and you will have in it whatever you ask for, (31) as a hospitality from One all-forgiving, all-merciful.&quot; (41:31-32)<br /> &quot;Allah has promised the faithful, men and women, gardens with streams running in them, to remain in them [forever], and good dwellings in the Gardens of Eden. Yet Allah's pleasure is greater [than all these]; that is the great success.&quot; (9:72)<br /> In addition to all these blessings, it is God's pleasure and satisfaction that is higher than all the other blessings and is incomparable with any worldly blessings. <br /> <br /> ==Embodiment of Deeds==<br /> Paradise is not a reward for the good deeds of God's servants; rather, Heaven or Hell is the embodiment of our own deeds (embodiment of deeds). Everyone will eventually face the reality of his own deeds in the Hereafter.<br /> &quot;… Today you will be requited what you used to do.&quot; (45:28)<br /> this verse clearly states that one will receive what he has done, not a reward for it. The conclusion that can be drawn from this Qur'anic expression is that Heaven or Hell in the Hereafter is our very action.<br /> <br /> So one may live in the most beautiful region on the earth, but he is so bored with this life that he seems to be living in hell. On the other hand, one may live in a scorching desert, but because his heart and deeds are with God and he knows the great purpose that he lives for, his life is so sweet for him as if he lives in paradise; because he knows that if all the calamities and misfortunes are to achieve that main goal, which is to be close to God, this suffering is not painful at all, but pure beauty. <br /> <br /> Therefore, it is possible to talk about Paradise, which introduced in Islam, to all human beings and consequently invite them to Islam; without any contradiction between the earthly gardens and landscapes and the Divine Paradise. As we see, Muslims live in these countries and do not see a contradiction between earthly paradise and the Divine Paradise.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;توصیف بهشت با تصورات محدود انسانی&quot; on Persian Wikipasokh.<br /> <br /> [[fa:توصیف بهشت با تصورات محدود انسانی]]<br /> [[ar:وصف الجنة بالخيال البشري المحدود]]<br /> [[es:Descripción del paraíso con la imaginación limitada del ser humano]]<br /> [[ps:جنت او د هغه توصیف د انسان په محدود تصورات سره]]<br /> [[fr:Décrire le Paradis avec une imagination humaine limitée]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Main_Page&diff=300 2022-11-26T09:42:55Z

<p>Rezvani: </p> <hr /> <div>&lt;div class = &quot;portal-container-2&quot; style = &quot;&quot;&gt;<br /> &lt;div class = &quot;portal-column-2-2 portal-container-2&quot; style = &quot;padding: 1px; text-align: center; background: #d9ecff; border-radius: 10px; box-shadow: 2px 4px 11px 0px #becbd5; align-items: center; overflow: hidden&quot;&gt;<br /> &lt;div class = &quot;portal-column-1-2&quot; style = &quot;&quot;&gt;<br /> &lt;h2 style = &quot;text-align: center; font-size:190%; border:none; margin: 20px 10px;&quot;&gt;Welcome to WikiPasokh&lt;/h2&gt;<br /> &lt;/div&gt;<br /> &lt;div class = &quot;portal-column-1-2&quot; style = &quot;&quot;&gt;<br /> &lt;h3 style = &quot;font-size:110%; border:none; margin: 20px 5px; padding: 0; text-align: center&quot;&gt;<br /> &lt;span style = &quot;white-space: nowrap&quot;&gt;Online Encyclopedia of Answering Questions and Doubts &lt;/span&gt; Affiliated to the &lt;span style = &quot;white-space: nowrap&quot;&gt;Center for Studies and Answering Doubts (Islamic Seminary)&lt;/span&gt;<br /> &lt;/h3&gt;<br /> &lt;h3 style = &quot;font-size:110%; 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gr id-row-start: 5; grid-row-end: span 3; text-align: left<br /> | title = Latest Questions<br /> | image = <br /> | content = <br /> &lt;div style = &quot;overflow: hidden; -moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em;&quot;&gt;<br /> &lt;DynamicPageList&gt;namespace =<br /> count = 16<br /> ordermethod = firstedit<br /> order = descending<br /> &lt;/DynamicPageList&gt;<br /> &lt;/div&gt;<br /> }}<br /> &lt;!--<br /> {{mainpage box<br /> | class = portal-column-1-3 <br /> | style = grid-column-start: 3; gr id-row-start: 3; grid-row-end: span 1; text-align: left<br /> | title = مقالات پیشنهادی<br /> | image = <br /> | content = <br /> &lt;div style = &quot;overflow: hidden; -moz-column-width: 11em; -webkit-column-width: 11em; column-width: 11em;&quot;&gt;<br /> &lt;DynamicPageList&gt;category = مقالات پیشنهادی<br /> count = 10<br /> ordermethod = categoryadd<br /> order = descending<br /> &lt;/DynamicPageList&gt;<br /> &lt;/div&gt;<br /> }}<br /> {{mainpage box<br /> | class = portal-column-1-3 <br /> | style = grid-column-start: 3; gr id-row-start: 4; grid-row-end: span 1; text-align: left<br /> | title = پایگاه‌های وابسته<br /> | image = <br /> | پیوند = <br /> | content = <br /> {{ستون شروع}}<br /> * [https://www.andisheqom.com/fa/Default اندیشه قم]<br /> * [http://www.spasokh.com/porseshgar/porseshgarmain.aspx پاسخگویی به سؤالات]<br /> * [http://www.shobhepajouhi.ir/ فصلنامه مطالعات شبهه‌پژوهی]<br /> * [http://www.pasokhmag.ir/ فصلنامه پاسخ]<br /> {{پایان}}<br /> }}<br /> {{mainpage box<br /> | title = درگاه‌ها<br /> | image = <br /> | class = portal-column-3-3<br /> | style = <br /> | heading style = <br /> | content style = padding: 0; dis play: grid; grid-template-columns: repeat(auto-fit, minmax(145px, 1fr));<br /> | content class = <br /> | content = <br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:کرونا و بلایا.png|100px|link=درگاه:کرونا و بلایا|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:درگاه مهدویت.png|100px|link=درگاه:مهدویت|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:کتاب پاسخ.png|100px|link=کتاب پاسخ|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:نرم افزار پاسخ.png|100px|link=نرم‌افزار پاسخ|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:درگاه غدیر.png|100px|link=درگاه:غدیر|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:امام حسین.png|100px|link=درگاه:امام حسین(ع)|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:فاطمیه.png|100px|link=درگاه:فاطمی|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:حکومت دینی.png|100px|link=درگاه:حکومت دینی|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:زن-و-خانواده.png|100px|link=درگاه:زن و خانواده|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:حوزه-و-روحانیت.png|100px|link=|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:واژه-ها.png|100px|link=|center]]<br /> &lt;/div&gt;<br /> <br /> }}<br /> {{mainpage box<br /> | title = درختواره موضوعات<br /> | image = <br /> | class = portal-column-3-3<br /> | style = text-align: left<br /> | content = {{ستون-شروع|عرض = 15em}}<br /> &lt;categorytree &gt;علوم و معارف قرآن&lt;/categorytree&gt;<br /> &lt;categorytree &gt;کلام&lt;/categorytree&gt;<br /> &lt;categorytree &gt;حقوق&lt;/categorytree&gt;<br /> &lt;categorytree &gt;ادیان و مذاهب&lt;/categorytree&gt;<br /> &lt;categorytree &gt;اخلاق&lt;/categorytree&gt;<br /> &lt;categorytree &gt;حدیث&lt;/categorytree&gt;<br /> &lt;categorytree &gt;تاریخ&lt;/categorytree&gt;<br /> &lt;categorytree &gt;تربیت و مشاوره&lt;/categorytree&gt;<br /> &lt;categorytree &gt;دین‌پژوهی‏&lt;/categorytree&gt;<br /> {{پایان}}<br /> | پیوند = <br /> }}<br /> --&gt;<br /> __NOTOC__<br /> [[fa:]]<br /> [[ar:]]<br /> [[es:]]<br /> [[ps:]]<br /> [[ur:]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Main_Page&diff=297 2022-11-22T09:00:46Z

<p>Rezvani: </p> <hr /> <div>&lt;div class = &quot;portal-container-2&quot; style = &quot;&quot;&gt;<br /> &lt;div class = &quot;portal-column-2-2 portal-container-2&quot; style = &quot;padding: 1px; text-align: center; background: #d9ecff; border-radius: 10px; box-shadow: 2px 4px 11px 0px #becbd5; align-items: center; overflow: hidden&quot;&gt;<br /> &lt;div class = &quot;portal-column-1-2&quot; style = &quot;&quot;&gt;<br /> &lt;h2 style = &quot;text-align: center; font-size:190%; border:none; margin: 20px 10px;&quot;&gt;Welcome to WikiPasokh&lt;/h2&gt;<br /> &lt;/div&gt;<br /> &lt;div class = &quot;portal-column-1-2&quot; style = &quot;&quot;&gt;<br /> &lt;h3 style = &quot;font-size:110%; border:none; margin: 20px 5px; padding: 0; text-align: center&quot;&gt;<br /> &lt;span style = &quot;white-space: nowrap&quot;&gt;Online Encyclopedia of Answering Questions and Doubts &lt;/span&gt; Affiliated to the &lt;span style = &quot;white-space: nowrap&quot;&gt;Center for Studies and Answering Doubts (Islamic Seminary)&lt;/span&gt;<br /> &lt;/h3&gt;<br /> &lt;h3 style = &quot;font-size:110%; border:none; margin: 20px 5px; padding: 0; text-align: center&quot;&gt;with [[wikipasokh:List of articles|{{NUMBEROFARTICLES}}]] Articles in English; and More Articles in [[:fa:|Farsi]], [[:ar:|Arabic]], [[:es:|Espanol]], and [[:ps:|Pashto]]&lt;/span&gt;<br /> &lt;/div&gt;<br /> &lt;/div&gt;<br /> {{mainpage box<br /> | class = portal-column-1-2 <br /> | title = Featured Question<br /> | image = <br /> | style = text-align: left; grid-column-start: 1; grid-row-end: span 1; <br /> | content = {{featured question}}<br /> | link = <br /> }}<br /> {{mainpage box<br /> | class = portal-column-1-2 <br /> | style = gr id-row-start: 2; gr id-column-start: 3; gr id-row-end: span 2; <br /> | title = Featured Image<br /> | image = <br /> | content = <br /> &lt;center&gt;[[file:نسخهٔ خطی مثنوی(۹۰۱ق)، محفوظ در دانشگاه میشیگان.jpg|300px]]&lt;/center&gt;<br /> &lt;center&gt;A view of Jami' Abbasi, Isfahan, Iran&lt;/center&gt;<br /> }}<br /> {{mainpage box<br /> | class = portal-column-2-2 <br /> | style = gr id-column-start: 1; gr id-row-start: 5; grid-row-end: span 3; text-align: left<br /> | title = Latest Questions<br /> | image = <br /> | content = <br /> &lt;div style = &quot;overflow: hidden; -moz-column-width: 20em; -webkit-column-width: 20em; column-width: 20em;&quot;&gt;<br /> &lt;DynamicPageList&gt;namespace =<br /> count = 16<br /> ordermethod = firstedit<br /> order = descending<br /> &lt;/DynamicPageList&gt;<br /> &lt;/div&gt;<br /> }}<br /> &lt;!--<br /> {{mainpage box<br /> | class = portal-column-1-3 <br /> | style = grid-column-start: 3; gr id-row-start: 3; grid-row-end: span 1; text-align: left<br /> | title = مقالات پیشنهادی<br /> | image = <br /> | content = <br /> &lt;div style = &quot;overflow: hidden; -moz-column-width: 11em; -webkit-column-width: 11em; column-width: 11em;&quot;&gt;<br /> &lt;DynamicPageList&gt;category = مقالات پیشنهادی<br /> count = 10<br /> ordermethod = categoryadd<br /> order = descending<br /> &lt;/DynamicPageList&gt;<br /> &lt;/div&gt;<br /> }}<br /> {{mainpage box<br /> | class = portal-column-1-3 <br /> | style = grid-column-start: 3; gr id-row-start: 4; grid-row-end: span 1; text-align: left<br /> | title = پایگاه‌های وابسته<br /> | image = <br /> | پیوند = <br /> | content = <br /> {{ستون شروع}}<br /> * [https://www.andisheqom.com/fa/Default اندیشه قم]<br /> * [http://www.spasokh.com/porseshgar/porseshgarmain.aspx پاسخگویی به سؤالات]<br /> * [http://www.shobhepajouhi.ir/ فصلنامه مطالعات شبهه‌پژوهی]<br /> * [http://www.pasokhmag.ir/ فصلنامه پاسخ]<br /> {{پایان}}<br /> }}<br /> {{mainpage box<br /> | title = درگاه‌ها<br /> | image = <br /> | class = portal-column-3-3<br /> | style = <br /> | heading style = <br /> | content style = padding: 0; dis play: grid; grid-template-columns: repeat(auto-fit, minmax(145px, 1fr));<br /> | content class = <br /> | content = <br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:کرونا و بلایا.png|100px|link=درگاه:کرونا و بلایا|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:درگاه مهدویت.png|100px|link=درگاه:مهدویت|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:کتاب پاسخ.png|100px|link=کتاب پاسخ|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:نرم افزار پاسخ.png|100px|link=نرم‌افزار پاسخ|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:درگاه غدیر.png|100px|link=درگاه:غدیر|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:امام حسین.png|100px|link=درگاه:امام حسین(ع)|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:فاطمیه.png|100px|link=درگاه:فاطمی|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:حکومت دینی.png|100px|link=درگاه:حکومت دینی|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:زن-و-خانواده.png|100px|link=درگاه:زن و خانواده|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:حوزه-و-روحانیت.png|100px|link=|center]]<br /> &lt;/div&gt;<br /> &lt;div class = &quot;mainpage-portals&quot; style = &quot;&quot;&gt;<br /> [[پرونده:واژه-ها.png|100px|link=|center]]<br /> &lt;/div&gt;<br /> <br /> }}<br /> {{mainpage box<br /> | title = درختواره موضوعات<br /> | image = <br /> | class = portal-column-3-3<br /> | style = text-align: left<br /> | content = {{ستون-شروع|عرض = 15em}}<br /> &lt;categorytree &gt;علوم و معارف قرآن&lt;/categorytree&gt;<br /> &lt;categorytree &gt;کلام&lt;/categorytree&gt;<br /> &lt;categorytree &gt;حقوق&lt;/categorytree&gt;<br /> &lt;categorytree &gt;ادیان و مذاهب&lt;/categorytree&gt;<br /> &lt;categorytree &gt;اخلاق&lt;/categorytree&gt;<br /> &lt;categorytree &gt;حدیث&lt;/categorytree&gt;<br /> &lt;categorytree &gt;تاریخ&lt;/categorytree&gt;<br /> &lt;categorytree &gt;تربیت و مشاوره&lt;/categorytree&gt;<br /> &lt;categorytree &gt;دین‌پژوهی‏&lt;/categorytree&gt;<br /> {{پایان}}<br /> | پیوند = <br /> }}<br /> --&gt;<br /> __NOTOC__<br /> [[fa:]]<br /> [[ar:]]<br /> [[es:]]<br /> [[ps:]]<br /> [[ur:]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Using_Turbah_in_Salat&diff=291 2022-10-11T06:48:28Z

<p>Rezvani: /* Prostration on Soil in Tradition of the Prophet and Conduct of His Sahaba */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why do Shi'a prostrate on turbah?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Shi'a consider the use of turbah to be a practice of the Sunna (tradition) of the Prophet, who used to put his forehead on the soil during prostration. According to hadiths, the Prophet (s) forbade a person from prostrating on a carpet and approved a person who brought a stone to the mosque and prostrated on it. Lady Fatimat al-Zahra' (s) made a turbah from the soil of the grave of Hamzah, the uncle of the Prophet (s). After the martyrdom of Imam al-Husayn (a), Imam al-Sajjad (a) made a turbah from the soil of Karbala and prostrated on it during his salats.<br /> <br /> <br /> ==Prostration on Soil in Tradition of the Prophet and Conduct of His Sahaba==<br /> {{quote box<br /> |title= <br /> |quote = &lt;small&gt;'Abd al-Wahhab al-Shafi'i, the Sunni scholars:&lt;/small&gt; &quot;have not found in the authentic Sunni sources, a reliable narration that explicitly permits prostration on carpets or clothes, but rather I have found that these are not permitted&quot;.<br /> |source =<br /> |width = 200px <br /> }}<br /> Shi'a and Sunni have narrated many hadiths indicating that the Prophet (s) used to put his forehead on the soil for prostration. According to hadiths, the Prophet (s) said that the earth had been made a purifier and a place of prostration for him. Based on a hadith mentioned in the book of Kanz al-'ummal, the Prophet (s) forbade a person who prayed on the carpet (prostrated on the carpet) from doing so and removed the carpet. 'Abd Allah b. 'Umar, the son of the second Caliph, has narrated that he went to the mosque for morning prayer in a rainy night. [While he was there, he saw] a person picked a suitable stone for prayer, spread a cloth and placed the stone on it and prayed. The Prophet (s) saw him and considered his action beautiful and good.<br /> <br /> Based on these hadiths, Shi'a scholars believe that prostration should be performed on the soil or something that is allowed to be prostrated on in the Sunna of the Prophet (s).<br /> <br /> following the Prophet (s), Muslims used to prostrate on the soil. Some hadiths narrate that Abu Bakr, the first caliph, always prayed on the ground, and if he stood on a carpet, he would put his forehead on the soil. He also forbade a person from prostrating on a cloth. 'Umar, the second caliph believed that prostration is placing the forehead and face on the earth and he prostrated on the ground. 'Uthman, the third caliph, also prostrated on the ground. 'Abd Allah b. Masoud, one of the Sahaba of the Prophet (s), and one of the narrators of the early hadith in Islam, also prayed only on the ground. When some Muslims went on a trip, they made a turbah from the soil of Medina and took it with them to prostrate on it.<br /> <br /> ==Using Turbah by Ahl al-Bayt==<br /> After the martyrdom of Hamza b. 'Abd al-Muttalib, the uncle of the Prophet (s) in the battle of Uhud, Lady Fatima al-Zahra' (s) made a rosary and a turbah from the soil of Hamza's grave.<br /> <br /> Imam al-Sajjad (a) also made a rosary from the soil of Karbala after the martyrdom of Imam al-Husayn (a). Following their Imams, Shi'a used the turbah of Karbala until it became a slogan and a tradition for Shi'a around the world.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;استفاده از مهر در نماز&quot; on Persian wikipasokh.<br /> <br /> [[fa:استفاده از مهر در نماز]]<br /> [[ar:استخدام التربة في الصلاة]]<br /> [[ps:په لمانځه کي له مهر(خاورینه يا ډبرینه ټيکله) څخه ګټه اخيستل]]<br /> [[ur:سجدہ گاہ پر سجدہ]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Reality_of_Tawassul&diff=290 2022-10-11T06:15:56Z

<p>Rezvani: /* Tawassul to Non-God */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is the reality of tawassul? According to the Qur’an and hadiths, is making tawassul to beings other than God permissible?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Tawassul means to resort to someone or something as an intermediary before God in order to become closer to Him so that He may fulfill one's request. Resorting to the Prophet (s) and Imams (a) as an intermediary is among the prominent beliefs of Shi'a based on God's order in the Qur'an and many hadiths narrated from the Ahl al-Bayt (a). It is mentioned in Shi'a supplications and ziyarah of the Infallible (a). One may resort to anyone or anything - like prophets, saints, and angles - that has an honorable position before God.<br /> <br /> ==Meaning==<br /> Lexically tawassul means to try to get close to someone out of interest and eagerness or something that makes you get close to someone with the same motivation. Technically, it means to resort to someone or something valuable in order to reach a goal or to gain proximity to God. <br /> <br /> <br /> ==Tawassul in Qur’an==<br /> Several verses in the Qur’an are related to tawassul:<br /> * “O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihād in His way, so that you may be felicitous.” (5:35) <br /> <br /> This verse commands the faithful to seek recourse to God. Exegetes maintain that the word “wasila” (means of recourse) in this verse has a general meaning and includes any act or thing that can help one gains proximity to God. <br /> * Another verse in the Qur’an reads, “Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.” (4:64) Moreover, Josef’s brothers said to their father, “Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.” (12:97) <br /> It can be concluded from these two verses that the prophets and saints can act as an intermediary between God and His sinful servants so that He forgives them.<br /> <br /> ==Tawassul in Sunnis’ Hadiths==<br /> Numerous hadiths among Shi’as and Sunnis prove tawassul in this meaning. These hadiths have been quoted in various books, including Sunni sources:<br /> * Ahmad b. Hanbal, the great Sunni scholar, has narrated from ‘Uthman b. Hunayf that “a blind person came to the Prophet (s) and said, ‘ask God to heal me’ … The Prophet (s) told him to make wudu and perform two rak’as of salat and then recite this supplication ‘O, God, I ask you and turn to you by Muhammad, your prophet, the prophet of mercy. O, the Apostle of God, I have turned by you to my Lord for my request to be granted. O, God, accept his intermediation in [granting] my request.’” <br /> * In addition, having recourse to Ahl al-Bayt (a) is mentioned in Sunni sources: &quot;the family of the Prophet are my recourse. Before Him, they cause me proximity. I hope that because of them, the record of my deed will be given to my right hand.&quot;<br /> <br /> ==Tawassul to Non-God==<br /> :''Main article'': [[Tawassul to Non-God]]<br /> The ultimate goal of tawassul is gaining proximity to God and having one’s request granted. Thus, if having recourse to the prophets and the Infallible is for gaining proximity to God, it has been advised in the Qur’an and many hadiths. Additionally, swearing God to the position of the prophets, the Infallible, and His virtuous servants is included in the general meaning of tawassul. <br /> <br /> ==See also==<br /> * [[Tawassul to Non-God]]<br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;حقیقت توسل&quot; on Persian Wikipasokh.<br /> <br /> [[fa:حقیقت توسل]]<br /> [[ar:حقیقة التوسل]]<br /> [[es:La legitimidad de la intermediación]]<br /> [[ps:توسل او د هغه حقیقت]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Reality_of_Tawassul&diff=289 2022-10-11T06:14:37Z

<p>Rezvani: /* Tawassul in Sunnis’ Hadiths */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is the reality of tawassul? According to the Qur’an and hadiths, is making tawassul to beings other than God permissible?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Tawassul means to resort to someone or something as an intermediary before God in order to become closer to Him so that He may fulfill one's request. Resorting to the Prophet (s) and Imams (a) as an intermediary is among the prominent beliefs of Shi'a based on God's order in the Qur'an and many hadiths narrated from the Ahl al-Bayt (a). It is mentioned in Shi'a supplications and ziyarah of the Infallible (a). One may resort to anyone or anything - like prophets, saints, and angles - that has an honorable position before God.<br /> <br /> ==Meaning==<br /> Lexically tawassul means to try to get close to someone out of interest and eagerness or something that makes you get close to someone with the same motivation. Technically, it means to resort to someone or something valuable in order to reach a goal or to gain proximity to God. <br /> <br /> <br /> ==Tawassul in Qur’an==<br /> Several verses in the Qur’an are related to tawassul:<br /> * “O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihād in His way, so that you may be felicitous.” (5:35) <br /> <br /> This verse commands the faithful to seek recourse to God. Exegetes maintain that the word “wasila” (means of recourse) in this verse has a general meaning and includes any act or thing that can help one gains proximity to God. <br /> * Another verse in the Qur’an reads, “Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.” (4:64) Moreover, Josef’s brothers said to their father, “Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.” (12:97) <br /> It can be concluded from these two verses that the prophets and saints can act as an intermediary between God and His sinful servants so that He forgives them.<br /> <br /> ==Tawassul in Sunnis’ Hadiths==<br /> Numerous hadiths among Shi’as and Sunnis prove tawassul in this meaning. These hadiths have been quoted in various books, including Sunni sources:<br /> * Ahmad b. Hanbal, the great Sunni scholar, has narrated from ‘Uthman b. Hunayf that “a blind person came to the Prophet (s) and said, ‘ask God to heal me’ … The Prophet (s) told him to make wudu and perform two rak’as of salat and then recite this supplication ‘O, God, I ask you and turn to you by Muhammad, your prophet, the prophet of mercy. O, the Apostle of God, I have turned by you to my Lord for my request to be granted. O, God, accept his intermediation in [granting] my request.’” <br /> * In addition, having recourse to Ahl al-Bayt (a) is mentioned in Sunni sources: &quot;the family of the Prophet are my recourse. Before Him, they cause me proximity. I hope that because of them, the record of my deed will be given to my right hand.&quot;<br /> <br /> ==Tawassul to Non-God==<br /> :''Main article'': [[Tawassul to Non-God]]<br /> The ultimate goal of tawassul is gaining proximity to God and having one’s request granted. Thus, if having recourse to the prophets and the Infallible is for gaining proximity to God, it has been advised in the Qur’an and many hadiths. Additionally, swearing God to the position of the prophets, the Infallible, and His virtuous servants is included in the general meaning of tawassul. <br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;حقیقت توسل&quot; on Persian Wikipasokh.<br /> <br /> [[fa:حقیقت توسل]]<br /> [[ar:حقیقة التوسل]]<br /> [[es:La legitimidad de la intermediación]]<br /> [[ps:توسل او د هغه حقیقت]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Reality_of_Tawassul&diff=288 2022-10-11T06:08:45Z

<p>Rezvani: /* Tawassul in Qur’an */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is the reality of tawassul? According to the Qur’an and hadiths, is making tawassul to beings other than God permissible?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Tawassul means to resort to someone or something as an intermediary before God in order to become closer to Him so that He may fulfill one's request. Resorting to the Prophet (s) and Imams (a) as an intermediary is among the prominent beliefs of Shi'a based on God's order in the Qur'an and many hadiths narrated from the Ahl al-Bayt (a). It is mentioned in Shi'a supplications and ziyarah of the Infallible (a). One may resort to anyone or anything - like prophets, saints, and angles - that has an honorable position before God.<br /> <br /> ==Meaning==<br /> Lexically tawassul means to try to get close to someone out of interest and eagerness or something that makes you get close to someone with the same motivation. Technically, it means to resort to someone or something valuable in order to reach a goal or to gain proximity to God. <br /> <br /> <br /> ==Tawassul in Qur’an==<br /> Several verses in the Qur’an are related to tawassul:<br /> * “O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihād in His way, so that you may be felicitous.” (5:35) <br /> <br /> This verse commands the faithful to seek recourse to God. Exegetes maintain that the word “wasila” (means of recourse) in this verse has a general meaning and includes any act or thing that can help one gains proximity to God. <br /> * Another verse in the Qur’an reads, “Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.” (4:64) Moreover, Josef’s brothers said to their father, “Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.” (12:97) <br /> It can be concluded from these two verses that the prophets and saints can act as an intermediary between God and His sinful servants so that He forgives them.<br /> <br /> ==Tawassul in Sunnis’ Hadiths==<br /> Numerous hadiths among Shi’as and Sunnis prove tawassul in this meaning. These hadiths have been quoted in various books, including Sunni sources:<br /> <br /> Ahmad b. Hanbal, the great Sunni scholar, has narrated from ‘Uthman b. Hunayf that “a blind person came to the Prophet (s) and said, ‘ask God to heal me’ … The Prophet (s) told him to make wudu and perform two rak’as of salat and then recite this supplication ‘O, God, I ask you and turn to you by Muhammad, your prophet, the prophet of mercy. O, the Apostle of God, I have turned by you to my Lord for my request to be granted. O, God, accept his intermediation in [granting] my request.’” <br /> in addition, having recourse to Ahl al-Bayt (a) is mentioned in Sunni sources: &quot;the family of the Prophet are my recourse. Before Him, they cause me proximity. I hope that because of them, the record of my deed will be given to my right hand.&quot;<br /> <br /> ==Tawassul to Non-God==<br /> :''Main article'': [[Tawassul to Non-God]]<br /> The ultimate goal of tawassul is gaining proximity to God and having one’s request granted. Thus, if having recourse to the prophets and the Infallible is for gaining proximity to God, it has been advised in the Qur’an and many hadiths. Additionally, swearing God to the position of the prophets, the Infallible, and His virtuous servants is included in the general meaning of tawassul. <br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;حقیقت توسل&quot; on Persian Wikipasokh.<br /> <br /> [[fa:حقیقت توسل]]<br /> [[ar:حقیقة التوسل]]<br /> [[es:La legitimidad de la intermediación]]<br /> [[ps:توسل او د هغه حقیقت]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Reality_of_Tawassul&diff=287 2022-10-11T06:08:30Z

<p>Rezvani: /* Tawassul in Qur’an */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is the reality of tawassul? According to the Qur’an and hadiths, is making tawassul to beings other than God permissible?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Tawassul means to resort to someone or something as an intermediary before God in order to become closer to Him so that He may fulfill one's request. Resorting to the Prophet (s) and Imams (a) as an intermediary is among the prominent beliefs of Shi'a based on God's order in the Qur'an and many hadiths narrated from the Ahl al-Bayt (a). It is mentioned in Shi'a supplications and ziyarah of the Infallible (a). One may resort to anyone or anything - like prophets, saints, and angles - that has an honorable position before God.<br /> <br /> ==Meaning==<br /> Lexically tawassul means to try to get close to someone out of interest and eagerness or something that makes you get close to someone with the same motivation. Technically, it means to resort to someone or something valuable in order to reach a goal or to gain proximity to God. <br /> <br /> <br /> ==Tawassul in Qur’an==<br /> Several verses in the Qur’an are related to tawassul:<br /> * :“O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihād in His way, so that you may be felicitous.” (5:35) <br /> <br /> This verse commands the faithful to seek recourse to God. Exegetes maintain that the word “wasila” (means of recourse) in this verse has a general meaning and includes any act or thing that can help one gains proximity to God. <br /> * Another verse in the Qur’an reads, “Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.” (4:64) Moreover, Josef’s brothers said to their father, “Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.” (12:97) <br /> It can be concluded from these two verses that the prophets and saints can act as an intermediary between God and His sinful servants so that He forgives them.<br /> <br /> ==Tawassul in Sunnis’ Hadiths==<br /> Numerous hadiths among Shi’as and Sunnis prove tawassul in this meaning. These hadiths have been quoted in various books, including Sunni sources:<br /> <br /> Ahmad b. Hanbal, the great Sunni scholar, has narrated from ‘Uthman b. Hunayf that “a blind person came to the Prophet (s) and said, ‘ask God to heal me’ … The Prophet (s) told him to make wudu and perform two rak’as of salat and then recite this supplication ‘O, God, I ask you and turn to you by Muhammad, your prophet, the prophet of mercy. O, the Apostle of God, I have turned by you to my Lord for my request to be granted. O, God, accept his intermediation in [granting] my request.’” <br /> in addition, having recourse to Ahl al-Bayt (a) is mentioned in Sunni sources: &quot;the family of the Prophet are my recourse. Before Him, they cause me proximity. I hope that because of them, the record of my deed will be given to my right hand.&quot;<br /> <br /> ==Tawassul to Non-God==<br /> :''Main article'': [[Tawassul to Non-God]]<br /> The ultimate goal of tawassul is gaining proximity to God and having one’s request granted. Thus, if having recourse to the prophets and the Infallible is for gaining proximity to God, it has been advised in the Qur’an and many hadiths. Additionally, swearing God to the position of the prophets, the Infallible, and His virtuous servants is included in the general meaning of tawassul. <br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;حقیقت توسل&quot; on Persian Wikipasokh.<br /> <br /> [[fa:حقیقت توسل]]<br /> [[ar:حقیقة التوسل]]<br /> [[es:La legitimidad de la intermediación]]<br /> [[ps:توسل او د هغه حقیقت]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Conceiving_God_by_Physical_Senses&diff=51 2022-10-09T16:09:53Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Please provide a simple reason why God cannot be conceived by physical senses. {{question end}} {{answer}} Human physical senses cannot see or touch God; the Qur’an reads, “The sights do not apprehend Him, yet He apprehends the sights, and He is the All-attentive, the All-aware. (6:103)” Many Islamic denominations, including Shi’a, believe that God cannot be seen. Physical senses are only capable of perceiving material objects, while...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Please provide a simple reason why God cannot be conceived by physical senses.<br /> {{question end}}<br /> {{answer}}<br /> <br /> Human physical senses cannot see or touch God; the Qur’an reads, “The sights do not apprehend Him, yet He apprehends the sights, and He is the All-attentive, the All-aware. (6:103)” Many Islamic denominations, including Shi’a, believe that God cannot be seen. Physical senses are only capable of perceiving material objects, while God is limitless and therefore has no body. Imam Sajjad (a) mentioned that God has no limits and must not be put in worldly limits and boundaries. <br /> <br /> Seeing (conceiving) God is only possible through immaterial means such as intellect or heart. The Qur’an encourages people to ponder and think about the signs of God: the creation of the heavens and the earth, and the alteration of day and night. Through observing a world that is created in beauty and order as a whole, intellect finds a trace of a wise and omnipotent God.<br /> Imam Ali (a) has pointed out that God cannot be seen by a physical eye, but rather must be found by faith.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;درک خداوند با حواس ظاهری&quot; on Persian Wikipasokh.<br /> <br /> [[fa:درک خداوند با حواس ظاهری]]<br /> [[ar:ادراک الله بالحواس الخمسة]]<br /> [[es:Percibir a Dios mediante los sentidos externos]]<br /> [[ps:دخدای درک او پوهېدنه په ظاهري حواس]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Interpretation_of_the_Verse_about_the_Marriage_of_Fornicators_with_Fornicatresses_or_Polytheists&diff=50 2022-10-09T16:02:18Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} What is meant by the 3rd verse of sura al-Nur, which says “a fornicator does not marry except with a fornicatress or a polytheist”? {{question end}} {{answer}} In Sura al-Nur verse 3, God says that fornicators shall not marry except with a fornicatress or a polytheist and it is forbidden for believers to marry these people. This verse is a ruling for those fornicators on whom, as a result of committing fornication, the hadd has been impos...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is meant by the 3rd verse of sura al-Nur, which says “a fornicator does not marry except with a fornicatress or a polytheist”?<br /> {{question end}}<br /> {{answer}}<br /> <br /> In Sura al-Nur verse 3, God says that fornicators shall not marry except with a fornicatress or a polytheist and it is forbidden for believers to marry these people. This verse is a ruling for those fornicators on whom, as a result of committing fornication, the hadd has been imposed, but they have not quitted this act. This verse does not consider such a person worthy of marrying a chaste Muslim woman. Likewise, a woman who has committed fornication and the hadd has been imposed on her but has not given up fornication cannot marry a chaste Muslim man.<br /> <br /> ==Text of the Verse==<br /> {{Quran|الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ ۚ وَحُرِّمَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ<br /> |Translation= The fornicator will not marry anyone but a fornicatress or an idolatress, and the fornicatress will be married by none except a fornicator or an idolater, and that is forbidden to the faithful.<br /> |Sura= Sura al-Nur<br /> |Verse= 3<br /> }}<br /> <br /> ==Cause of Revelation==<br /> On the cause of revelation (sha’n al-nuzul) of this verse, Imam al-Baqir (a) and Imam al-Sadiq (a) said that this verse was revealed about women who were practicing fornication during the time of the Prophet (s). By revealing this verse, God forbade Muslims from marrying them. This ruling is still implemented nowadays. If any person becomes famous for this act and hadd is imposed on him, a chaste Muslim shall not marry him until his repentance is proven.<br /> <br /> ==Meaning of the Verse==<br /> This verse explains one of the rulings of fornicators on whom, as a result of committing fornication, the hadd has been imposed, but they have not quitted this act. This verse bans such a person from marrying a chaste Muslim woman. Likewise, a woman who has committed fornication and the hadd has been imposed on her but has not given up fornication cannot marry a chaste Muslim man.<br /> In verse 26 of this sura, God says, “Vicious women are for vicious men, and vicious men for vicious women. Good women are for good men, and good men for good women.” 24:26.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;تفسیر آیه ازدواج افراد زناکار با زناکار یا مشرک&quot; on Persian Wikipasokh.<br /> <br /> [[fa:تفسیر آیه ازدواج افراد زناکار با زناکار یا مشرک]]<br /> [[ar:تفسير آية نكاح الزاني بالزانية أو المشركة]]<br /> [[es:Interpretación del versículo del matrimonio entre adúlteros o con un incrédulo]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=User:Rezvani&diff=49 2022-10-09T15:53:52Z

<p>Rezvani: Created page with &quot;.&quot;</p> <hr /> <div>.</div>

Rezvani https://en.wikipasokh.com/index.php?title=Covid-19_and_the_Necessity_of_Rethinking_about_Nadhrs&diff=48 2022-10-09T15:51:44Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Nowadays, it has become clear that instead of making nadhr (vow) for Imamzada (descendants of Imams) shrines, darihs (tomb chambers of religious figures), and alike it must be made for supporting doctors and nurses and providing medical equipment. It is the latter ones that can help human beings, not the former ones. {{question end}} {{answer}} The primary condition in making nadhr is that the action the one vows to do must be preferable. In...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Nowadays, it has become clear that instead of making nadhr (vow) for Imamzada (descendants of Imams) shrines, darihs (tomb chambers of religious figures), and alike it must be made for supporting doctors and nurses and providing medical equipment. It is the latter ones that can help human beings, not the former ones.<br /> {{question end}}<br /> {{answer}}<br /> <br /> The primary condition in making nadhr is that the action the one vows to do must be preferable. In various situations, one can find the perfect case and the best thing as the subject of nadhr. When the priority of the society is medical issues, it is better to make a nadhr in this field, and this is not at all in conflict with religious instructions, but rather in accordance with them.<br /> <br /> In addition, nadhr for the infallible Imams (a) and the authentic and pious imamzadas must be used in charitable affairs and helping the poor, and the reward of that good deed should be sent to the Imam or the imamzada. Moreover, making nadhr for their shrine is a preferable act itself. Building, expanding, and supporting these shrines prepare the ground for people’s spiritual connection with God and also lay the ground for the religious gatherings, which unite the believers.<br /> <br /> Although Islam has emphasized tawassul and nadhr, they do not make a person needless of doctors and medical treatments. Throughout history, Muslims, including Shias, in compliance with religious instructions, have appealed to supplications and tawassul as well as physicians and medicine; both spiritual aspects and medical affairs. In Muslim countries, many medical centers have been built and endowed by Muslims influenced by religious motivations and intentions.<br /> <br /> Furthermore, researchers have noted that the two domains of faith and science are two different paths, and none of them should not be sacrificed for the other. Shahid Mutahhari believes that science gives us light and ability and faith gives us love and hope; science makes tools and faith makes destination; science builds nature and faith builds human beings. He believes that history has shown us the consequences of the separation of science and faith; wherever there is science and no faith, all scientific power has been spent on selfishness, egoism, avarice, supremacy and exploitation.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;کرونا و لزوم بازاندیشی در نذرها&quot; on Persian Wikipasokh.<br /> <br /> [[fa:کرونا و لزوم بازاندیشی در نذرها]]<br /> [[ar:كورونا وضرورة اعادة التفكير بالنذور]]<br /> [[es:Corona virus y la necesidad de reflexionar sobre las promesas]]<br /> [[ps:کورونا او په نذرونو کي بیا د فکر کولو لزومتیا]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Main_Page&diff=47 2022-10-09T15:19:31Z

<p>Rezvani: </p> <hr /> <div>&lt;strong&gt;MediaWiki has been installed.&lt;/strong&gt;<br /> <br /> Consult the [https://www.mediawiki.org/wiki/Special:MyLanguage/Help:Contents User's Guide] for information on using the wiki software.<br /> <br /> == Getting started ==<br /> * [https://www.mediawiki.org/wiki/Special:MyLanguage/Manual:Configuration_settings Configuration settings list]<br /> * [https://www.mediawiki.org/wiki/Special:MyLanguage/Manual:FAQ MediaWiki FAQ]<br /> * [https://lists.wikimedia.org/postorius/lists/mediawiki-announce.lists.wikimedia.org/ MediaWiki release mailing list]<br /> * [https://www.mediawiki.org/wiki/Special:MyLanguage/Localisation#Translation_resources Localise MediaWiki for your language]<br /> * [https://www.mediawiki.org/wiki/Special:MyLanguage/Manual:Combating_spam Learn how to combat spam on your wiki]<br /> <br /> <br /> __NOTOC__<br /> [[fa:]]<br /> [[ar:]]<br /> [[es:]]<br /> [[ps:]]<br /> [[ur:]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Conception_of_Mary_(a)&diff=46 2022-10-09T15:15:57Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} How did Mary conceive Jesus? Was it by marrying an angel or by a breath of an angel? {{question end}} {{answer}} According to the verses of the Qur&#039;an, Mary did not become pregnant in the usual way. The words that the Qur&#039;an uses for describing the conception of Mary is &quot;we breathed into her.&quot; Moreover, it considers the creation of Jesus (a) as a miracle similar to that of Adam (a). In addition, it is stated in hadiths that Mary became pregna...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> How did Mary conceive Jesus? Was it by marrying an angel or by a breath of an angel?<br /> {{question end}}<br /> {{answer}}<br /> <br /> According to the verses of the Qur'an, Mary did not become pregnant in the usual way. The words that the Qur'an uses for describing the conception of Mary is &quot;we breathed into her.&quot; Moreover, it considers the creation of Jesus (a) as a miracle similar to that of Adam (a). In addition, it is stated in hadiths that Mary became pregnant by breathing of Gabriel, and there was no intimacy.<br /> Gabriel gave Mary the good news about God's will regarding her. Mary was surprised about her conception with no intimacy, but she was reassured that this is an easy task for God. <br /> <br /> ==Incarnation of Gabriel before Marry==<br /> Mary has chosen a place in the temple for worship. God sent a messenger, whom the Qur'an refers to as a &quot;spirit,&quot; to Mary. Most exegetes maintain the &quot;spirit&quot; in this verse means Gabriel. Gabriel appeared to Mary as a human being.<br /> Mary was frightened when she saw him and said, &quot;I seek refuge to God from you.&quot; Gabriel introduced himself as God's messenger and gave her the good news that God wanted to give her a pure son, &quot;whose name is Messiah, Jesus, son of Mary, distinguished in the world and the Hereafter, and one of those brought near [to God].&quot; Mary said, &quot;How shall I have a child when no human being has ever touched me?&quot; The archangel reassured her and said, &quot;your Lord says, 'It is simple for Me.'&quot;<br /> <br /> ==Breath of the Angel==<br /> <br /> Mary became pregnant. The Qur'an does not give any explicit explanation about how this happened. The only expression regarding this incident is &quot;we breathed into her.&quot; According to Qur'anic verses, the creation of Jesus was a miracle and was different from that of other people. The Qur'an regards his creation as similar to that of Adam, &quot;Indeed the case of Jesus with Allah is like the case of Adam&quot; (3:59) at they both had no father. For Jesus, there was only Mary, his mother, who had never contacted with any man. The Qur'an reads, &quot;and Mary, daughter of Imran, who guarded the chastity of her womb, so We breathed into it of Our spirit&quot; (66:12).<br /> There are hadiths that explicitly mention that there was no sexual intimacy, and conception was only the result of the breathing of the angle. Imam al-Baqir (a) says, &quot;Gabriel grabbed the collars of Mary's shirt and breathed into them.&quot;<br /> <br /> In the book Tafsir nemoneh, Ayatollah Makarim Shirazi has pointed out that in the verse about Jesus, the act of God was described as creation, &quot;He creates,&quot; but in some verses before that about the birth of Jhon, there is &quot;He does.&quot; This exegete of the Qur'an suggests that this difference alludes to the different ways of creation of these two prophets: one in usual and the other in a miraculous way.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;باردار شدن حضرت مریم&quot; on Persian Wikipasokh.<br /> <br /> [[fa:باردار شدن حضرت مریم]]<br /> [[ar:حمل السیدة مریم علیها السلام]]<br /> [[es:Embarazo de Santa María]]<br /> [[ps:د حضرت مريم (س) حامله کېدل]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Quarantine_in_Hadiths&diff=45 2022-10-09T15:05:50Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Is there any mention of quarantine in hadiths? Is Islam against quarantine? {{question end}} {{answer}} The concept of quarantine has been mentioned in Islamic traditions. There are questions from Ahl al-Bayt (a) about some details, such as leaving and escaping from a place of a disease or a place in which a disease has spread. According to hadiths, before the spread of a disease in an area, people should escape that area; however, after that...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Is there any mention of quarantine in hadiths? Is Islam against quarantine?<br /> {{question end}}<br /> {{answer}}<br /> <br /> The concept of quarantine has been mentioned in Islamic traditions. There are questions from Ahl al-Bayt (a) about some details, such as leaving and escaping from a place of a disease or a place in which a disease has spread. According to hadiths, before the spread of a disease in an area, people should escape that area; however, after that infection of that place, it is forbidden to leave it. In a hadith, the Prophet (s) has been quoted that the reward of the one who does not leave a place in the time of an outbreak of a disease is like the reward of a martyr. <br /> <br /> ==Quarantine in Islamic History==<br /> The concept of quarantine has been mentioned in Islamic traditions, and its necessity has been emphasized. There are hadiths about leaving the place of disease or leaving the place where the disease has spread. This indicates that the idea of quarantine and the isolation of an area where a disease has spread was acknowledged.<br /> <br /> There are historical reports that when the plague had spread in the Levant, ‘Umar refused to go there reminding his companions of a saying of the Prophet (s): “if plague struck a city and you are in that city, do not leave the city and if it struck a city and you are out of the city, do not enter it.” After mentioning this report, Shahid Muttahari explains that there was no quarantine at that time; however, residents of a city would not leave the city for the safety of others. In other words, he meant that there was no personal or collective quarantine at that time, although the quarantine of a whole city is clearly reflected in historical accounts. <br /> <br /> ==Leaving Quarantine==<br /> According to hadiths, one should flee a neighborhood in which the disease has not yet spread. However, if a contagious disease has already spread in that area, hadiths do not allow people to leave it. According to a hadith, “when the plague spreads among the people of a mosque, they have no right to go to other communities.” In this hadith, the mosque is introduced as a symbol and an axis of a neighborhood; thus, it means that if a disease has spread among the people of a neighborhood, they should not leave the neighborhood and consequently spread the disease.<br /> <br /> In another hadith, “Ali b. Ja’far asked his brother, Imam al-Kazim (a), whether it is right for a person to run away from cholera during an outbreak in an area. Imam answered, ‘he should flee if it had not spread in the mosque in which he performs his prayers. But if it has already spread among the people of that mosque, it is not right for him to flee.”<br /> <br /> ==Reward for Staying in Quarantine==<br /> It has been narrated from the Prophet (s), “if a plague breaks out and one stays in his city and exercises patience for the sake of God and believes that nothing will happen to him except what God has predestined for him, God will provide such a person with a martyr’s reward.” In this hadith, the Prophet Muhammad (s) encourages people not to leave the city after an outbreak of disease by announcing the reward of staying in the city.<br /> <br /> <br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;قرنطینه در روایات&quot; on Persian Wikipasokh.<br /> <br /> [[fa:قرنطینه در روایات]]<br /> [[es:La cuarentena en las narraciones islámicas]]<br /> [[ar:الحجر في الروايات]]<br /> [[ps:په روایتونو کې قرنطین]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Describing_Paradise_by_Limited_Human_Imaginations&diff=44 2022-10-09T14:57:28Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Why is everything that Arabs imagined 1400 years ago as a utopia or their aspirations introduced in the Qur&#039;an as Paradise? If, nowadays, these descriptions of Paradise in Islam are given to the inhabitants of the beautiful regions of the world, what will they say? Do not they say that we have many of these paradises in our country and we do not need the Paradise of Islam? {{question end}} {{answer}} True Paradise is beyond human imagination,...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why is everything that Arabs imagined 1400 years ago as a utopia or their aspirations introduced in the Qur'an as Paradise? If, nowadays, these descriptions of Paradise in Islam are given to the inhabitants of the beautiful regions of the world, what will they say? Do not they say that we have many of these paradises in our country and we do not need the Paradise of Islam?<br /> {{question end}}<br /> {{answer}}<br /> <br /> True Paradise is beyond human imagination, and the Qur'an and hadiths have had to use perceivable examples for people so that they can understand. The Qur'an, however, provides a general criterion that whatever you wish will be available to you in Paradise. More importantly, the Qur'an does not consider the blessings in Heaven as the ultimate goal of human beings; rather the main goal is to achieve the pleasure of God.<br /> <br /> Heaven or Hell is regarded as the material embodiment of human actions. Every person will face his deeds in the Hereafter.<br /> So it is possible to tell all human beings about the Paradise of Islam and invite them to Islam; without any contradiction between the earthly gardens and landscapes and the Divine Paradise.<br /> <br /> ==Impossibility of Describing the Hereafter==<br /> <br /> Humans live in a limited world, and all their imaginations are confined to this framework; thus, understanding the truth of Heaven is beyond their comprehension. Therefore, the phrases describing Paradise in the Qur'an and hadiths are tailored to our understanding and the true Paradise is beyond what we can imagine.<br /> Some scholars have drawn an analogy of a fetus in the mother's womb. The fetus, which lives in its mother's womb, cannot realize the beauties of this world as that fetus has seen nothing but its mother's womb and has no idea of the outside of the womb, and even if all this is described to it, it cannot have any idea about it.<br /> <br /> <br /> ==Eternity of the Hereafter==<br /> Human being's view should not be the short-sighted view of worldly life; rather it should consider his eternity. According to Islam, a person does not perish after death; rather, he is only transferred from this world to another. Thus, if one is after welfare and comfort, it is not a wise decision to obtain them in this world; because no matter how beautiful and pleasant his life is in this world, it is only for the limited years of this world, but the Qur'anic Paradise last for the eternity.<br /> <br /> ==Higher Blessings of Heaven==<br /> The Qur'an has mentioned some characteristics of Paradise and its blessings:<br /> &quot;… you will have in it whatever your souls desire, and you will have in it whatever you ask for, (31) as a hospitality from One all-forgiving, all-merciful.&quot; (41:31-32)<br /> &quot;Allah has promised the faithful, men and women, gardens with streams running in them, to remain in them [forever], and good dwellings in the Gardens of Eden. Yet Allah's pleasure is greater [than all these]; that is the great success.&quot; (9:72)<br /> In addition to all these blessings, it is God's pleasure and satisfaction that is higher than all the other blessings and is incomparable with any worldly blessings. <br /> <br /> ==Embodiment of Deeds==<br /> Paradise is not a reward for the good deeds of God's servants; rather, Heaven or Hell is the embodiment of our own deeds (embodiment of deeds). Everyone will eventually face the reality of his own deeds in the Hereafter.<br /> &quot;… Today you will be requited what you used to do.&quot; (45:28)<br /> this verse clearly states that one will receive what he has done, not a reward for it. The conclusion that can be drawn from this Qur'anic expression is that Heaven or Hell in the Hereafter is our very action.<br /> <br /> So one may live in the most beautiful region on the earth, but he is so bored with this life that he seems to be living in hell. On the other hand, one may live in a scorching desert, but because his heart and deeds are with God and he knows the great purpose that he lives for, his life is so sweet for him as if he lives in paradise; because he knows that if all the calamities and misfortunes are to achieve that main goal, which is to be close to God, this suffering is not painful at all, but pure beauty. <br /> <br /> Therefore, it is possible to talk about Paradise, which introduced in Islam, to all human beings and consequently invite them to Islam; without any contradiction between the earthly gardens and landscapes and the Divine Paradise. As we see, Muslims live in these countries and do not see a contradiction between earthly paradise and the Divine Paradise.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;توصیف بهشت با تصورات محدود انسانی&quot; on Persian Wikipasokh.<br /> <br /> [[fa:توصیف بهشت با تصورات محدود انسانی]]<br /> [[ar:وصف الجنة بالخيال البشري المحدود]]<br /> [[es:Descripción del paraíso con la imaginación limitada del ser humano]]<br /> [[ps:جنت او د هغه توصیف د انسان په محدود تصورات سره]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Religion_of_the_Prophet_of_Islam_Before_His_Mission&diff=43 2022-10-09T14:35:08Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What religion did the Prophet of Islam follow before his mission?<br /> {{question end}}<br /> {{answer}}<br /> <br /> There are various views about the religion of the Prophet of Islam (s) followed before his prophethood. Judaism, Christianity, and Hanif (the religion of Prophet Ibrahim (a)) are among these views. Nevertheless, there is no doubt that the Prophet (s) was a monotheist before his mission and always avoided idols and idolatry. <br /> <br /> The following evidence has been collected for proving this claim:<br /> * Speaking to people who were familiar with the history of the Prophet of God (s), Imam Ali (a) emphasized that the Prophet (s) was pure from polytheism and sin and reminded them his and his family’s monotheistic background.<br /> * According to hadith and historical reports, the ancestors of the Prophet (s) were monotheists who followed the religion of the prophet Ibrahim (a), known as Hanif.<br /> * During his trip to Syria at his childhood, the Prophet (s) met a monk named Bahira. When Bahira the monk saw the signs of a prophethood in the face of the young Muhammad, he swore to the two famous idols at that time, &quot;Lat&quot; and &quot;Uzza,” to test him. Young Muhammad replied, “do not ask me by these two idols, I swear to God, there has never been anything more hateful to me than these two.&quot; <br /> * Historical sources have mentioned the acts of worship that the Holy Prophet (s) practiced before his mission, acts such as prayer, fasting, and Hajj. Seclusion in the Hara’ cave was one of the old habits of the Prophet. The Prophet's Hajj was not similar to the that of polytheists, which was associated with polytheistic slogans and signs. The similarity of the Prophet's Hajj to the Abrahamic Hajj is evident in rituals such as staying in ‘Arafat.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;دین پیامبر اسلام قبل از بعثت&quot; on Persian Wikipasokh.<br /> <br /> [[fa:دین پیامبر اسلام پیش از بعثت]]<br /> [[ar:دین النبي الاعظم ما قبل البعثة]]<br /> [[es:La religión del Profeta del Islam antes de su misión profética]]<br /> [[ps:د اسلام د پېغمبر (ص) دین د بعثت نه مخکې]]<br /> [[ur:بعثت سے پہلے پیغمبر اکرمؐ کا دین]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Tawassul_to_Non-God&diff=42 2022-10-09T14:32:57Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Is tawassul to the prophets and the Infallible permissible? <br /> {{question end}}<br /> {{answer}}<br /> <br /> Muslims consider tawassul to a being other than God to be recommended as long as it is done for gaining proximity to God. In addition, resorting to the infallible (a) has been practiced by Muslims and religious scholars.<br /> Tawassul to a being other than God includes appealing to the prophets and Imams. This type of tawassul, which is done in order to get closer to God, has been emphasized in the Qur’an and hadiths.<br /> <br /> ==Necessity of Having a Recourse==<br /> It is totally rational to use a means to reach a goal. In order to reach high spiritual positions, God has provided some means by which people can attain those high positions. That is why the Qur’an says, “O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihād in His way, so that you may be felicitous.” (5:35) <br /> <br /> ==Tawassul to Non-God in Qur’an and Hadith==<br /> <br /> “Wasila” (recourse/means) means anything that brings a person closer to God. This can be related to the person himself like knowledge, awareness, salat, hajj, and zakat; or it can be someone who would help the person in the path of gaining proximity to God, such as what has been quoted from Imam Ali (a) in the interpretation of verse 35 of surat al-Ma’ida (5), “I am His means;” or what the Infallible (a) ordered, “gain proximity to Him by the Imam.” <br /> There are also other instances of tawassul in the Qur’an in relation to other prophets. For example, tawassul of Adam to Ahl al-Bayt (2:37) and tawassul of Joseph’s brothers to their father, Jacob. When they realized that they had done wrong, they asked their father to ask God to forgive them. In return, Jacob promised them to do so: “they said, ‘Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.’ He said, ‘I shall plead with my Lord to forgive you; indeed He is the All-forgiving, the All-merciful.’” (12:97,98) <br /> <br /> ===Tawassul to the Prophet and Imams===<br /> <br /> There are cases in which Muslims made tawassul to the Prophet Muhammad (s) during his life and after his demise. People would come and ask him for help, for forgiveness, or for fulfillment of their request by God. For instance, it has been narrated that a Bedouin came to the Prophet (s) and started to compose a few verses of poetry in which he resorted to the Prophet (s) so that God sends the rain. The last verse of his poetry said, “except to you, we have nowhere to flee to, except to the prophet of God, where people might turn to.” Having heard that, the Prophet (s) climbed the pulpit and prayed for rain, and it rained heavily. <br /> In addition, resorting to the infallible (a) was and still is practiced by Muslims and religious scholars. The commemorating sessions that are held for Imam al-Husayn (a) are a clear example of this.<br /> <br /> ===Tawassul to Dignified Spiritual Figures===<br /> <br /> In order to attain proximity to God, to receive God’s mercy, and to have one’s requests granted, one may have recourse to righteous people who have maintained a spiritual life in this world and have a special status and sanctity in the sight of God.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;توسل به غیر خداوند&quot; on Persian Wikipasokh.<br /> <br /> [[fa:توسل به غیر خداوند]]<br /> [[ar:التوسل بغیر الله تعالی]]<br /> [[es:Intermediación a otro que no sea Dios]]<br /> [[ps:پرته له خدای باندی توسل]]<br /> [[ur:انبیاء اور معصومین علیہم السلام سے توسل]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Using_Turbah_in_Salat&diff=41 2022-10-09T14:28:17Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why do Shi'a prostrate on turbah?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Shi'a consider the use of turbah to be a practice of the Sunna (tradition) of the Prophet, who used to put his forehead on the soil during prostration. According to hadiths, the Prophet (s) forbade a person from prostrating on a carpet and approved a person who brought a stone to the mosque and prostrated on it. Lady Fatimat al-Zahra' (s) made a turbah from the soil of the grave of Hamzah, the uncle of the Prophet (s). After the martyrdom of Imam al-Husayn (a), Imam al-Sajjad (a) made a turbah from the soil of Karbala and prostrated on it during his salats.<br /> <br /> <br /> ==Prostration on Soil in Tradition of the Prophet and Conduct of His Sahaba==<br /> <br /> 'Abd al-Wahhab al-Shafi'i, the Sunni scholars: “I have not found in the authentic Sunni sources, a reliable narration that explicitly permits prostration on carpets or clothes, but rather I have found that these are not permitted.”<br /> <br /> Shi'a and Sunni have narrated many hadiths indicating that the Prophet (s) used to put his forehead on the soil for prostration. According to hadiths, the Prophet (s) said that the earth had been made a purifier and a place of prostration for him. Based on a hadith mentioned in the book of Kanz al-'ummal, the Prophet (s) forbade a person who prayed on the carpet (prostrated on the carpet) from doing so and removed the carpet. 'Abd Allah b. 'Umar, the son of the second Caliph, has narrated that he went to the mosque for morning prayer in a rainy night. [While he was there, he saw] a person picked a suitable stone for prayer, spread a cloth and placed the stone on it and prayed. The Prophet (s) saw him and considered his action beautiful and good.<br /> <br /> Based on these hadiths, Shi'a scholars believe that prostration should be performed on the soil or something that is allowed to be prostrated on in the Sunna of the Prophet (s).<br /> <br /> following the Prophet (s), Muslims used to prostrate on the soil. Some hadiths narrate that Abu Bakr, the first caliph, always prayed on the ground, and if he stood on a carpet, he would put his forehead on the soil. He also forbade a person from prostrating on a cloth. 'Umar, the second caliph believed that prostration is placing the forehead and face on the earth and he prostrated on the ground. 'Uthman, the third caliph, also prostrated on the ground. 'Abd Allah b. Masoud, one of the Sahaba of the Prophet (s), and one of the narrators of the early hadith in Islam, also prayed only on the ground. When some Muslims went on a trip, they made a turbah from the soil of Medina and took it with them to prostrate on it.<br /> <br /> ==Using Turbah by Ahl al-Bayt==<br /> After the martyrdom of Hamza b. 'Abd al-Muttalib, the uncle of the Prophet (s) in the battle of Uhud, Lady Fatima al-Zahra' (s) made a rosary and a turbah from the soil of Hamza's grave.<br /> <br /> Imam al-Sajjad (a) also made a rosary from the soil of Karbala after the martyrdom of Imam al-Husayn (a). Following their Imams, Shi'a used the turbah of Karbala until it became a slogan and a tradition for Shi'a around the world.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;استفاده از مهر در نماز&quot; on Persian wikipasokh.<br /> <br /> [[fa:استفاده از مهر در نماز]]<br /> [[ar:استخدام التربة في الصلاة]]<br /> [[ps:په لمانځه کي له مهر(خاورینه يا ډبرینه ټيکله) څخه ګټه اخيستل]]<br /> [[ur:سجدہ گاہ پر سجدہ]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Istidraj&diff=40 2022-10-09T14:21:59Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} What is the meaning of imhal and istidraj? {{question end}} {{answer}} &#039;&#039;&#039;Istidraj&#039;&#039;&#039; means that God constantly gives blessings to some sinful people, and these blessings cause them to be more heedless and closer to damnation. According to the rules of creation and the principle of free will, incorrigible sinners are left to their own devices, and they are even given more blessings until they reach the last stage of downfall and deserve the m...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is the meaning of imhal and istidraj?<br /> {{question end}}<br /> {{answer}}<br /> <br /> '''Istidraj''' means that God constantly gives blessings to some sinful people, and these blessings cause them to be more heedless and closer to damnation. According to the rules of creation and the principle of free will, incorrigible sinners are left to their own devices, and they are even given more blessings until they reach the last stage of downfall and deserve the maximum punishment.<br /> Istidraj is considered to be only for those who are drowned in sins, those who are utterly rebellious and disobedient to God that no warning will be effective for them.<br /> <br /> ==Meaning of Istidraj==<br /> Lexically, istidraj means to go up or down to or from a place step by step or gradually. Technically, istidraj means that one who is immersed in sins and transgressions and does not get awake by the hardships and calamities is given more blessings and comfort by God instead of calamities and misfortunes so that he will be more heedless and will consequently refrain from self-improvement and reaching perfection. This divine tradition is called “istidraj.” <br /> A derivative of this word is used in the Qur’an, although the exact word of istidraj is not: “As for those who deny Our signs, We will draw them gradually [into ruin], whence they do not know.” (7:182)<br /> <br /> According to the verses of the Qur’an, God awakens the sinners if they are not immersed in sin; He does that by various means – sometimes by worldly punishments proportionate to their deeds so that they repent and come back to the right path. These are the ones who are still worthy of guidance and are subject to the grace of God, and in fact, their punishments and sorrows are counted as a blessing for them.<br /> <br /> According to the exegetes of the Qur’an, this divine tradition, istidraj, is for those people who are drowned in sins, those who are utterly rebellious and disobedient to God that no warning will be effective for them.<br /> According to the rules of creation and the principle of free will, incorrigible sinners are left to their own devices, and they are even given more blessings until they reach the last stage of downfall and deserve the maximum punishment. This is called the punishment of istidraj.<br /> <br /> Based on some verses of the Qur’an and considering the punishment of istidraj, some exegetes of the Qur’an believe that sometimes God bestows abundant blessings upon some individuals, and when they are overwhelmed with the joy of victory and glory, He suddenly takes everything from them, so that they suffer maximum punishment in their life in this world: “So when they forgot what they had been admonished of, We opened for them the gates of all [good] things. When they rejoiced in what they were given, We seized them suddenly.” (6:44)<br /> <br /> Based on the verses of the Qur’an, the exegetes believe that the grace period given to some sinners is harmful to them. The Qur’an says, “Let the faithless not suppose that the respite that We grant them is good for their souls: We give them respite only that they may increase in sin, and there is a humiliating punishment for them.” (3:178) It also reads, “As for those who deny Our signs, We will draw them gradually [into ruin], whence they do not know.” (7:182)<br /> <br /> Istidraj is a general warning to sinners who are immersed in all kinds of blessings. Istidraj teaches us that the delay of punishment is not a reason for the purity and righteousness of a sinner nor the weakness and inability of God. It is always possible that victories and blessings that come to an individual are the preludes to God’s gradual punishment.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;استدراج&quot; on Persian Wikipasokh.<br /> <br /> [[fa:استدراج]]<br /> [[ar:الاستدراج]]<br /> [[es:Estedrach]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Religion_of_the_Prophet_of_Islam_Before_His_Mission&diff=39 2022-10-09T14:16:16Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What religion did the Prophet of Islam follow before his mission?<br /> {{question end}}<br /> {{answer}}<br /> <br /> There are various views about the religion of the Prophet of Islam (s) followed before his prophethood. Judaism, Christianity, and Hanif (the religion of Prophet Ibrahim (a)) are among these views. Nevertheless, there is no doubt that the Prophet (s) was a monotheist before his mission and always avoided idols and idolatry. <br /> <br /> The following evidence has been collected for proving this claim:<br /> * Speaking to people who were familiar with the history of the Prophet of God (s), Imam Ali (a) emphasized that the Prophet (s) was pure from polytheism and sin and reminded them his and his family’s monotheistic background.<br /> * According to hadith and historical reports, the ancestors of the Prophet (s) were monotheists who followed the religion of the prophet Ibrahim (a), known as Hanif.<br /> * During his trip to Syria at his childhood, the Prophet (s) met a monk named Bahira. When Bahira the monk saw the signs of a prophethood in the face of the young Muhammad, he swore to the two famous idols at that time, &quot;Lat&quot; and &quot;Uzza,” to test him. Young Muhammad replied, “do not ask me by these two idols, I swear to God, there has never been anything more hateful to me than these two.&quot; <br /> * Historical sources have mentioned the acts of worship that the Holy Prophet (s) practiced before his mission, acts such as prayer, fasting, and Hajj. Seclusion in the Hara’ cave was one of the old habits of the Prophet. The Prophet's Hajj was not similar to the that of polytheists, which was associated with polytheistic slogans and signs. The similarity of the Prophet's Hajj to the Abrahamic Hajj is evident in rituals such as staying in ‘Arafat.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;دین پیامبر اسلام قبل از بعثت&quot; on Persian Wikipasokh.<br /> <br /> [[fa:دین پیامبر اسلام پیش از بعثت]]<br /> [[ar:دین النبي الاعظم ما قبل البعثة]]<br /> [[es:La religión del Profeta del Islam antes de su misión profética]]<br /> [[ps:د اسلام د پېغمبر (ص) دین د بعثت نه مخکې]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Reality_of_Tawassul&diff=38 2022-10-09T14:11:40Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} What is the reality of tawassul? According to the Qur’an and hadiths, is making tawassul to beings other than God permissible? {{question end}} {{answer}} Tawassul means to resort to someone or something as an intermediary before God in order to become closer to Him so that He may fulfill one&#039;s request. Resorting to the Prophet (s) and Imams (a) as an intermediary is among the prominent beliefs of Shi&#039;a based on God&#039;s order in the Qur&#039;an an...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is the reality of tawassul? According to the Qur’an and hadiths, is making tawassul to beings other than God permissible?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Tawassul means to resort to someone or something as an intermediary before God in order to become closer to Him so that He may fulfill one's request. Resorting to the Prophet (s) and Imams (a) as an intermediary is among the prominent beliefs of Shi'a based on God's order in the Qur'an and many hadiths narrated from the Ahl al-Bayt (a). It is mentioned in Shi'a supplications and ziyarah of the Infallible (a). One may resort to anyone or anything - like prophets, saints, and angles - that has an honorable position before God.<br /> <br /> ==Meaning==<br /> Lexically tawassul means to try to get close to someone out of interest and eagerness or something that makes you get close to someone with the same motivation. Technically, it means to resort to someone or something valuable in order to reach a goal or to gain proximity to God. <br /> <br /> <br /> ==Tawassul in Qur’an==<br /> Several verses in the Qur’an are related to tawassul:<br /> :“O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihād in His way, so that you may be felicitous.” (5:35) <br /> <br /> This verse commands the faithful to seek recourse to God. Exegetes maintain that the word “wasila” (means of recourse) in this verse has a general meaning and includes any act or thing that can help one gains proximity to God. <br /> <br /> Another verse in the Qur’an reads, “Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.” (4:64) Moreover, Josef’s brothers said to their father, “Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.” (12:97) <br /> It can be concluded from these two verses that the prophets and saints can act as an intermediary between God and His sinful servants so that He forgives them. <br /> <br /> ==Tawassul in Sunnis’ Hadiths==<br /> Numerous hadiths among Shi’as and Sunnis prove tawassul in this meaning. These hadiths have been quoted in various books, including Sunni sources:<br /> <br /> Ahmad b. Hanbal, the great Sunni scholar, has narrated from ‘Uthman b. Hunayf that “a blind person came to the Prophet (s) and said, ‘ask God to heal me’ … The Prophet (s) told him to make wudu and perform two rak’as of salat and then recite this supplication ‘O, God, I ask you and turn to you by Muhammad, your prophet, the prophet of mercy. O, the Apostle of God, I have turned by you to my Lord for my request to be granted. O, God, accept his intermediation in [granting] my request.’” <br /> in addition, having recourse to Ahl al-Bayt (a) is mentioned in Sunni sources: &quot;the family of the Prophet are my recourse. Before Him, they cause me proximity. I hope that because of them, the record of my deed will be given to my right hand.&quot;<br /> <br /> ==Tawassul to Non-God==<br /> :''Main article'': [[Tawassul to Non-God]]<br /> The ultimate goal of tawassul is gaining proximity to God and having one’s request granted. Thus, if having recourse to the prophets and the Infallible is for gaining proximity to God, it has been advised in the Qur’an and many hadiths. Additionally, swearing God to the position of the prophets, the Infallible, and His virtuous servants is included in the general meaning of tawassul. <br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;حقیقت توسل&quot; on Persian Wikipasokh.<br /> <br /> [[fa:حقیقت توسل]]<br /> [[ar:حقیقة التوسل]]<br /> [[es:La legitimidad de la intermediación]]<br /> [[ps:توسل او د هغه حقیقت]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Main_Page&diff=37 2022-10-09T14:06:30Z

<p>Rezvani: </p> <hr /> <div>&lt;strong&gt;MediaWiki has been installed.&lt;/strong&gt;<br /> <br /> Consult the [https://www.mediawiki.org/wiki/Special:MyLanguage/Help:Contents User's Guide] for information on using the wiki software.<br /> <br /> == Getting started ==<br /> * [https://www.mediawiki.org/wiki/Special:MyLanguage/Manual:Configuration_settings Configuration settings list]<br /> * [https://www.mediawiki.org/wiki/Special:MyLanguage/Manual:FAQ MediaWiki FAQ]<br /> * [https://lists.wikimedia.org/postorius/lists/mediawiki-announce.lists.wikimedia.org/ MediaWiki release mailing list]<br /> * [https://www.mediawiki.org/wiki/Special:MyLanguage/Localisation#Translation_resources Localise MediaWiki for your language]<br /> * [https://www.mediawiki.org/wiki/Special:MyLanguage/Manual:Combating_spam Learn how to combat spam on your wiki]<br /> <br /> <br /> __NOTOC__<br /> [[fa:]]<br /> [[ar:]]<br /> [[ur:]]<br /> [[es:]]<br /> [[ps:]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Tawassul_to_Non-God&diff=36 2022-10-09T13:44:17Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Is tawassul to the prophets and the Infallible permissible? {{question end}} {{answer}} Muslims consider tawassul to a being other than God to be recommended as long as it is done for gaining proximity to God. In addition, resorting to the infallible (a) has been practiced by Muslims and religious scholars. Tawassul to a being other than God includes appealing to the prophets and Imams. This type of tawassul, which is done in order to get cl...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Is tawassul to the prophets and the Infallible permissible? <br /> {{question end}}<br /> {{answer}}<br /> <br /> Muslims consider tawassul to a being other than God to be recommended as long as it is done for gaining proximity to God. In addition, resorting to the infallible (a) has been practiced by Muslims and religious scholars.<br /> Tawassul to a being other than God includes appealing to the prophets and Imams. This type of tawassul, which is done in order to get closer to God, has been emphasized in the Qur’an and hadiths.<br /> <br /> ==Necessity of Having a Recourse==<br /> It is totally rational to use a means to reach a goal. In order to reach high spiritual positions, God has provided some means by which people can attain those high positions. That is why the Qur’an says, “O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihād in His way, so that you may be felicitous.” (5:35) <br /> <br /> ==Tawassul to Non-God in Qur’an and Hadith==<br /> <br /> “Wasila” (recourse/means) means anything that brings a person closer to God. This can be related to the person himself like knowledge, awareness, salat, hajj, and zakat; or it can be someone who would help the person in the path of gaining proximity to God, such as what has been quoted from Imam Ali (a) in the interpretation of verse 35 of surat al-Ma’ida (5), “I am His means;” or what the Infallible (a) ordered, “gain proximity to Him by the Imam.” <br /> There are also other instances of tawassul in the Qur’an in relation to other prophets. For example, tawassul of Adam to Ahl al-Bayt (2:37) and tawassul of Joseph’s brothers to their father, Jacob. When they realized that they had done wrong, they asked their father to ask God to forgive them. In return, Jacob promised them to do so: “they said, ‘Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.’ He said, ‘I shall plead with my Lord to forgive you; indeed He is the All-forgiving, the All-merciful.’” (12:97,98) <br /> <br /> ===Tawassul to the Prophet and Imams===<br /> <br /> There are cases in which Muslims made tawassul to the Prophet Muhammad (s) during his life and after his demise. People would come and ask him for help, for forgiveness, or for fulfillment of their request by God. For instance, it has been narrated that a Bedouin came to the Prophet (s) and started to compose a few verses of poetry in which he resorted to the Prophet (s) so that God sends the rain. The last verse of his poetry said, “except to you, we have nowhere to flee to, except to the prophet of God, where people might turn to.” Having heard that, the Prophet (s) climbed the pulpit and prayed for rain, and it rained heavily. <br /> In addition, resorting to the infallible (a) was and still is practiced by Muslims and religious scholars. The commemorating sessions that are held for Imam al-Husayn (a) are a clear example of this.<br /> <br /> ===Tawassul to Dignified Spiritual Figures===<br /> <br /> In order to attain proximity to God, to receive God’s mercy, and to have one’s requests granted, one may have recourse to righteous people who have maintained a spiritual life in this world and have a special status and sanctity in the sight of God.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;توسل به غیر خداوند&quot; on Persian Wikipasokh.<br /> <br /> [[fa:توسل به غیر خداوند]]<br /> [[ar:التوسل بغیر الله تعالی]]<br /> [[es:Intermediación a otro que no sea Dios]]<br /> [[ps:پرته له خدای باندی توسل]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Spiritual_Causes_for_Calamities&diff=35 2022-10-09T13:13:40Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What spiritual factors can cause calamities to happen?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Various material and spiritual factors can cause worldly calamities and troubles. Among the spiritual causes of calamities are sins such as oppression, usury and disconnection with relatives. On the other hand, as Muslim scholars have mentioned, sometimes calamities are tests for humans in this world and exercising patience can bring them spiritual growth and excellence. Moreover, calamities can direct the attention of human beings, who suffer from negligence and pride, toward God. <br /> Beside spiritual factors, however, there are material factors that naturally bring about troubles; thus, all calamities are not necessarily consequences of sins. <br /> <br /> <br /> ==Divine Retribution for Some Sins==<br /> In this world, divine retribution can take the form of diseases, problems and afflictions that originate from various material and spiritual factors. For instance, oppression is counted as one of the causes of divine punishment, “Certainly We destroyed [several] generations before you when they perpetrated oppression …” (10:13)<br /> Based on the verses of the Qur’an, some people are punished for usury both in this world and the Hereafter. Likewise, there is a worldly punishment for those who have cut their connection with their relatives.<br /> <br /> These torments are inflicted after Itmam al-Hujja (completion of argument), Imhal (respite) and Istidraj (imperceptible increase in the punishment by giving more blessings). That is, in the first stage, God afflicts human beings with calamities and afflictions that wake them up from their heedlessness, draw their attention to God and consequently cause them to become closer to God. If these do not work, they will be given respite and will be overtaken by istidraj. It is then that divine punishment is inflicted in the form of disasters such as disease, flood, earthquake, drought, and famine. Therefore, divine torment is a result of human’s oppression and becomes necessary after the completion of the argument and reaching the deadline.<br /> <br /> <br /> ==Test==<br /> Another purpose of calamities is to test human beings. <br /> Testing the servants is one of the traditions of God, who always tests his servants in different situations. “We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient (2:155).”<br /> God tests humans with good and bad things, “… and We will test you with good and ill by way of test, ... (21:35)” It is narrated that a group of people visited Imam Ali (a) when he was sick. They asked him, “how are you, O Amir al-Mu’minin?” Imam said, “bad (evil).” They replied that this answer does not suit you. In response, the Imam (a) read this verse and said, “Good is health and wealth, and bad (evil) is disease and poverty for testing and awareness.” Based on this hadith, the Imam has interpreted “good” as health and wealth and “bad (evil)” as disease and poverty. <br /> <br /> <br /> ==Awakening from Heedlessness==<br /> Some calamities are meant to return human beings to the right path and awaken them from heedlessness and pride. Heedlessness is always one of the causes of falling and one of the obstacles to human felicity. Unpredicted accidents and illnesses are one of the ways to eliminate heedlessness and revive the remembrance of God in the heedless hearts. The Qur’an reads, “We have certainly sent [apostles] to nations before you, then We seized them with stress and distress so that they might entreat [Us]. (6:42)”<br /> <br /> Hadith and supplication narrated from the Imams have paid attention to the effect of health and sickness on being heedless. Prophet Moses (a) asked God, “[I ask you for] neither a sickness that makes me an invalid nor a health that cause me heedlessness; rather a situation between these two: sometimes sick so that I thank you and sometimes healthy so that I thank you.”<br /> <br /> ==Atonement for Sins==<br /> Sometimes affliction with accidents, calamities, and diseases washes away a part of one’s sins in this world before death and one does not face severe and painful torments in the Hereafter.<br /> Imam Ali (a) said that sickness is a cause of the deletion of sins, and Imam Reza (a) said that it is a cause of purification and it is a mercy for the believers.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;عوامل معنوی بلایا&quot; on Persian Wikipasokh.<br /> <br /> [[fa:عوامل معنوی بلایا]]<br /> [[ar:عناصر الکوارث المعنوية]]<br /> [[es:Causas morales de las calamidades]]<br /> [[ps:د بلایاوو معنوی عوامل]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Spiritual_Causes_for_Calamities&diff=34 2022-10-09T13:13:24Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} What spiritual factors can cause calamities to happen? {{question end}} {{answer}} Various material and spiritual factors can cause worldly calamities and troubles. Among the spiritual causes of calamities are sins such as oppression, usury and disconnection with relatives. On the other hand, as Muslim scholars have mentioned, sometimes calamities are tests for humans in this world and exercising patience can bring them spiritual growth and e...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What spiritual factors can cause calamities to happen?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Various material and spiritual factors can cause worldly calamities and troubles. Among the spiritual causes of calamities are sins such as oppression, usury and disconnection with relatives. On the other hand, as Muslim scholars have mentioned, sometimes calamities are tests for humans in this world and exercising patience can bring them spiritual growth and excellence. Moreover, calamities can direct the attention of human beings, who suffer from negligence and pride, toward God. <br /> Beside spiritual factors, however, there are material factors that naturally bring about troubles; thus, all calamities are not necessarily consequences of sins. <br /> <br /> <br /> ==Divine Retribution for Some Sins==<br /> In this world, divine retribution can take the form of diseases, problems and afflictions that originate from various material and spiritual factors. For instance, oppression is counted as one of the causes of divine punishment, “Certainly We destroyed [several] generations before you when they perpetrated oppression …” (10:13)<br /> Based on the verses of the Qur’an, some people are punished for usury both in this world and the Hereafter. Likewise, there is a worldly punishment for those who have cut their connection with their relatives.<br /> <br /> These torments are inflicted after Itmam al-Hujja (completion of argument), Imhal (respite) and Istidraj (imperceptible increase in the punishment by giving more blessings). That is, in the first stage, God afflicts human beings with calamities and afflictions that wake them up from their heedlessness, draw their attention to God and consequently cause them to become closer to God. If these do not work, they will be given respite and will be overtaken by istidraj. It is then that divine punishment is inflicted in the form of disasters such as disease, flood, earthquake, drought, and famine. Therefore, divine torment is a result of human’s oppression and becomes necessary after the completion of the argument and reaching the deadline.<br /> <br /> <br /> ==Test==<br /> Another purpose of calamities is to test human beings. <br /> Testing the servants is one of the traditions of God, who always tests his servants in different situations. “We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient (2:155).”<br /> God tests humans with good and bad things, “… and We will test you with good and ill by way of test, ... (21:35)” It is narrated that a group of people visited Imam Ali (a) when he was sick. They asked him, “how are you, O Amir al-Mu’minin?” Imam said, “bad (evil).” They replied that this answer does not suit you. In response, the Imam (a) read this verse and said, “Good is health and wealth, and bad (evil) is disease and poverty for testing and awareness.” Based on this hadith, the Imam has interpreted “good” as health and wealth and “bad (evil)” as disease and poverty. <br /> <br /> <br /> ==Awakening from Heedlessness==<br /> Some calamities are meant to return human beings to the right path and awaken them from heedlessness and pride. Heedlessness is always one of the causes of falling and one of the obstacles to human felicity. Unpredicted accidents and illnesses are one of the ways to eliminate heedlessness and revive the remembrance of God in the heedless hearts. The Qur’an reads, “We have certainly sent [apostles] to nations before you, then We seized them with stress and distress so that they might entreat [Us]. (6:42)”<br /> <br /> Hadith and supplication narrated from the Imams have paid attention to the effect of health and sickness on being heedless. Prophet Moses (a) asked God, “[I ask you for] neither a sickness that makes me an invalid nor a health that cause me heedlessness; rather a situation between these two: sometimes sick so that I thank you and sometimes healthy so that I thank you.”<br /> <br /> ==Atonement for Sins==<br /> Sometimes affliction with accidents, calamities, and diseases washes away a part of one’s sins in this world before death and one does not face severe and painful torments in the Hereafter.<br /> Imam Ali (a) said that sickness is a cause of the deletion of sins, and Imam Reza (a) said that it is a cause of purification and it is a mercy for the believers.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;عوامل معنوی بلایا&quot; on Persian Wikipasokh.<br /> <br /> [[fa:عوامل معنوی بلایا]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Virtues_of_Imam_Ali_(a)_in_Sunni_Sources&diff=33 2022-10-09T13:09:01Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Please state the virtues of Imam Ali (a) from Sunni sources. {{question end}} {{answer}} The virtues of Imam Ali (a) have been mentioned in Shi’a and Sunni sources. Sunnis have considered the revelation of many verses to be about Imam Ali (a) and have also introduced him as an instance of some Quranic expressions such as &quot;salih al-mu&#039;minin&quot; (the righteous among the faithful), &quot;sadiqin&quot; (the truthful), &quot;hadi&quot; (guide) and &quot;khayr al-bariyyah&quot;...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Please state the virtues of Imam Ali (a) from Sunni sources.<br /> {{question end}}<br /> {{answer}}<br /> <br /> The virtues of Imam Ali (a) have been mentioned in Shi’a and Sunni sources. Sunnis have considered the revelation of many verses to be about Imam Ali (a) and have also introduced him as an instance of some Quranic expressions such as &quot;salih al-mu'minin&quot; (the righteous among the faithful), &quot;sadiqin&quot; (the truthful), &quot;hadi&quot; (guide) and &quot;khayr al-bariyyah&quot; (the best of creatures). Moreover, there are many hadiths, in Sunni sources, narrated from the Messenger of God (s) praising Imam Ali (a). These hadiths described him as being always with the truth and also as an argument against the people on the Day of Resurrection.<br /> <br /> ==Sunni Exegetes and the Virtues of Imam Ali (a) in the Qur'an==<br /> Sunni exegetes have considered several verses to show the virtues of Imam Ali (a):<br /> * The Prophet of Islam (s) considered all the verses about dignity (karama) to include Imam Ali (a).<br /> * When this verse, “if you back each other against him, then [know that] Allah is indeed his guardian, and Gabriel, the righteous among the faithful,” (66:4) was revealed, the Prophet (s) said, “the righteous among the faithful is Ali (a).”<br /> * The Prophet (s) interpreted the verse that orders the faithful to be with the truthful (9:119) as to be with Imam Ali (s) and his companions.<br /> * When this verse, “you are only a warner, and there is a guide for every people,” (13:7) was revealed, the Prophet (s) put his hand on his chest and said that he was the warner, then he pointed to Ali (a) and called him the guide of the Islamic nation.<br /> * It has been narrated from the Holy Prophet (s) that he considered Ali (a) as the instance of this verse “Indeed those who have faith and do righteous deeds, it is they who are the best of creatures.” (98:7)<br /> * After the revelation of verse 181 of surah al-A'raf, “among those We have created are a nation who guide by the truth and do justice thereby,” (7:181) the Prophet (s) interpreted the guided nation as Ali (a) and his Shi’a.<br /> * After the revelation of these verses, “and the Foremost Ones are the foremost ones, they are the ones brought near [to Allah], [who will reside] in the gardens of bliss,” (56:12) the Prophet (s) narrated from Gabriel that they are about Ali (a) and his Shi’a, who overtake each other towards the Heaven and get closer to God.<br /> * Other verses such as Ikmal verse (5:3), Laylat al-Mabit verse (2:207), Wilayah verse (5:55), Mubahalah verse (3:61), and other verses were also revealed about Imam Ali (a).<br /> <br /> ==Sunni Hadiths on the Virtues of Imam Ali (a)==<br /> <br /> There are hadiths narrated in Sunni sources about the virtue of Imam Ali (a):<br /> * The Prophet of Islam (s): “Ali to me, is like my head to my body.”<br /> * In a hadith, the Prophet (s) introduced Ali (a) as the best person, and anyone who does not accept him is an unbeliever.<br /> * In the battle of Tabuk, Prophet Muhammad (s) addressed Imam Ali (a) and said, “To me, you are like Aaron to Moses, except for there is no prophet after me.”<br /> * Anas b. Malik narrates that he was with the Prophet (s) when Ali (a) entered. The Prophet (s) said, &quot;Ali and I will be the argument against the Ummah on the Day of Resurrection.&quot;<br /> * Umm Salamah, the Prophet's wife, narrated from the Messenger of God (s) that anyone who insults Ali (a) has insulted him, and whoever insults him has definitely insulted God.<br /> * Ibn ‘Abbas narrates from the Messenger of God (s) “the love of Ali (a) devours sins, as fire devours firewood.”<br /> * The Prophet (s) said, “Ali (a) is with the truth and the truth is with him; they will never separate from each other until they come to the pool of Kawthar.”<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;فضایل امام علی(ع) در کلام اهل‌سنت&quot; on Persian Wikipasokh.<br /> <br /> [[fa:فضایل امام علی(ع) در کلام اهل‌سنت]]<br /> [[ar:فضائل الإمام علي (ع) فی مصادر السنية]]<br /> [[ps:د امام علی (ع) فضایل د اهل سنت په کتابونو کي]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=How_to_deal_with_the_Ignorant&diff=32 2022-10-09T12:39:26Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} What is the view of the Holy Qur’an regarding the way of dealing with ignorant people? {{question end}} {{answer}} According to The Holy Qur’an the best way to deal with the ignorant is to be patient and turn away from them. In surah al-Furqan, God says, “when the ignorant address them, say, ‘Salam!’” This greeting from “the servants of the All-beneficent” is a sign of indifference combined with benevolence and is not out of w...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is the view of the Holy Qur’an regarding the way of dealing with ignorant people?<br /> {{question end}}<br /> {{answer}}<br /> <br /> According to The Holy Qur’an the best way to deal with the ignorant is to be patient and turn away from them. In surah al-Furqan, God says, “when the ignorant address them, say, ‘Salam!’” This greeting from “the servants of the All-beneficent” is a sign of indifference combined with benevolence and is not out of weakness. “Salam” in this verse is rooted in not reciprocating the ignorant’s action. Another verse advises believers to forgive the ignorant. It is also recommended to turn away from ignorant people so that they do not harm the believers and also the believers are not involved in quarrels and are not influenced by them.<br /> <br /> ==Meaning of the Ignorant in Hadiths==<br /> Imam Ali (a) said, “Ignorant is someone who does not know himself and is not aware of the value of himself.” He also has been quoted, “ignorant is someone who follows his whims in disobedience of his Lord.”<br /> According to these hadith, the real ignorant person is the one who does not know his true value and is unaware of the tasks assigned to him. These people are attached to their wishful dreams.<br /> <br /> <br /> ==Patience and Forbearance==<br /> <br /> In surah al-Furqan God says, “and when the ignorant address them, say, ‘Salam!’” (25:63). Various interpretations have been given about this verse. Commenting on this verse, Ayatollah Makarim Shirazi says, “and when the ignorant address them and engage in ignorance, quarrel, and obscene words, they say “salam” in response. A “salam” that is a sign of indifference combined with benevolence, not out of weakness. A “salam” to avoid reciprocating the ignorant’s acts. This “salam” is not a sign of affection, relationship or friendship.”<br /> <br /> This verse mentions forbearance in dealing with the ignorant. This is one of the important factors in dealing with ignorant people. One of the justifications for this type of treatment is the hope that they will become aware of their ignorance and quit intransigence so that they are prepared to accept the truth and the guidance. The Holy Qur’an says, “Good and evil [conduct] are not equal. Repel [evil] with what is best. [If you do so,] behold, he between whom and you was enmity, will be as though he were a sympathetic friend.” (41:34)<br /> <br /> ==Turning Away from the Ignorant==<br /> <br /> Ignorance has different stages. Sometimes an appropriate and peaceful reaction leads to reformation, awakening and awareness of the ignorant. But sometimes an ignorant person cannot be guided and even the person trying to inform him will be negatively affected. In this case, one should avoid the ignorant as it is advised in the Qur’an, “Adopt [a policy of] excusing [the faults of people], bid what is right, and turn away from the ignorant.” (7:199)<br /> <br /> Interpreting this verse, Tafsir nemuneh says, “On their path, leaders and missionaries encounter bigoted, stubborn, ignorant and uninformed people who are much lower than their intellectual and moral level. Quarrel is not the suitable way to overcome this problem; rather, the best way is to have tolerance, patience, or ignorance toward such people’s actions. Moreover, the conduct of the faithful in dealing with the ignorant is not paying attention to their behaviors and insults but rather ignoring them. If the faithful want to reciprocate or defend themselves against these people, they will inevitability be drawn to act vainly and ignorantly.”<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;شیوه برخورد با افراد جاهل&quot; on Persian Wikipasokh.<br /> <br /> [[fa:شیوه برخورد با افراد جاهل]]<br /> [[ar:أسلوب التعامل مع الجهلة]]<br /> [[es:La forma de tratar con las personas ignorantes]]<br /> [[ps:د ناپوهو وګړو سره د کړنې روده او تګ لاره]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Meaning_of_Ahl_al-Bayt_in_al-Tathir_Verse&diff=31 2022-10-09T12:25:57Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is meant by the word “ahl al-bayt” in al-Tathir verse? According to the context of this verse and the verses before and after it, does this word include the wives of the Prophet (s)?<br /> {{question end}}<br /> {{answer}}<br /> <br /> According to Shi'a and many Sunnis, “ahl al-bayt” in the verse of Tathir (33:33) is a special title that includes Prophet Muhammad (s), Ali (a), Fatimah (s), al-Hasan (a) and al-Husayn (a). This interpretation has been narrated in Shi'a hadiths and some Sunni hadiths.<br /> <br /> Although the verses before and after the verse of Tathir (literally means purification) are addressed to the wives of the Prophet (s), exegetes do not consider the verse of Tathir to be related to the wives of the Prophet (s). It is mainly because the verses addressing the wives of the Prophet (a) contain the threat of divorce, punishment and the order to stay at home, while the verse of Tathir is associated with honor and respect. Moreover, the pronouns in these seven verses are feminine, while the two pronouns in the verse of Tathir are masculine.<br /> <br /> In addition, some believe that if the wives of the Prophet (s) had this honor to be an instance of “ahl al-bayt” in this verse, it should have been mentioned by them or at least by those who were related to them, while none of these people have mentioned this virtue for them.<br /> <br /> ==Text of the Verse==<br /> {{Quran|اِنَّما یُریدُ اللهُ لِیُذهِبَ عَنکُمُ الرِّجسَ اَهلَ البَیتِ وَ یُطَهِّرَکُم تَطهیرًا<br /> |Translation= Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.<br /> |Sura= Al-Ahzab<br /> |Verse= 33<br /> }}<br /> <br /> ==Lexical and Idiomatic Meaning of Ahl al-Bayt==<br /> <br /> “Ahl” literally means intimacy with belonging and dependence. “Bayt” means house, a place where a person takes shelter. However, the combination of “ahl al-bayt” in Muslim culture, both Shi'a and Sunni, has gained a specific meaning that is more limited than the literal meaning and only includes specific people. Shi'a consider “ahl al-bayt” in the Qur'an to be a special title referring to the five figures of “Ashab al-Kisa'”.<br /> <br /> ==The Seven Verses about the Wives of the Prophet (s)==<br /> <br /> The verse of Tathir is among the seven verses that state some rules for the wives of the Holy Prophet (s). Thus, the verses before and after the verse of Tathir are about the wives of the Prophet (s) and address them. The exegetes, however, consider the verse of Tathir not to be related to the Prophet's wives, for the following reasons:<br /> <br /> * The verses addressing the wives of the Prophet (s) has a reproaching language. In these verses, the Prophet's wives were threatened with divorce, punishment, and ordered to stay at home. While the verse of Tathir is associated with honor and respect.<br /> * All the pronouns that refer to the wives of the Prophet (s) are feminine, while the two pronouns in the verse of Tathir are masculine and show that this part of the verse refers to different people.<br /> <br /> * Some scholars believe that if the wives of the Prophet (s) had been meant by “ahl al-bayt,” it would have been such an honor for them that they or their relatives would have taken pride in it. But there is no report of any of the Prophet's wives claiming this title or being proud of it. Mu'awiya was proud of being the brother of Umm al-Mu'minin (his sister, Umm Habiba, was the Prophet's wife) and if his sister was an instance of “ahl al-bayt,” he would have surely mentioned it.<br /> <br /> ==Sunni Scholars' Viewpoint==<br /> <br /> Many Sunni scholars have confirmed that “ahl al-bayt” means the five figures of Ashab al-Kisa'.<br /> <br /> * Al-Wahidi, the famous Sunni scholar, maintains that the verse of Tathir is about the Prophet (s), Ali (a), Fatima (s), al-Hasan (a), and al-Husayn. He believes that no one is shared in this title.<br /> * Suyuti narrates from Sunni narrators that after the Battle of Jamal, ‘A'isha was asked about Ali (a). She replied, “are you asking me about someone who was the most beloved person to the Prophet (s) and the husband of the most beloved person to the Prophet (s)? I, myself, saw that the Prophet (s) gathered Ali, Fatima, al-Hasan, and al-Husayn under a cloth and said, ‘O Allah, these are my family and the closest people to me, repel all impurity from them, and purify them with a thorough purification.'”<br /> <br /> This story is narrated from ‘A'isha in the following books: Sahih al-Muslim, Mustadarak al-Bayhaqi and Sunan al-Bayhaqi. Most Shi'a exegetes, however, have narrated this incident from Umm Salamah and believe that the verse of Tathir was reveled in her house.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;مقصود از اهل‌بیت در آیه تطهیر&quot; on Persian wikipasokh.<br /> <br /> [[fa:مقصود از اهل‌بیت در آیه تطهیر]]<br /> [[ar:المقصود من اهل البيت في آية التطهير]]<br /> [[ps:د تطهير په آيت کي د اهل‌بيت څخه مقصد]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Recourse_to_Jesus_(a)&diff=30 2022-10-09T12:22:31Z

<p>Rezvani: /* See also */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Is it wrong to make tawassul to Jesus (a)?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Tawassul means to resort to someone or something as an intermediary before God in order to become closer to Him so that He may fulfill one's request. Divine prophets are among those who have high status before God and through them, one can get close to God. Therefore, since Jesus (s) is one of the great prophets and righteous servants of God, it is permissible to resort to him as a mediator and get close to God and ask Him to grant our request through him.<br /> <br /> Muslims believe that even in tawassul it is only God that grants the requests; thus, they ask the saints to appeal to God so that He fulfills their requests. Therefore, tawassul must not be considered as believing that these figures are independent in granting the requests; rather it is an admission that God is the only one who grants the requests and He is the only effective entity in the world of existence.<br /> <br /> Verse 35 of Surah Ma'ida reads, “O you who have faith! Be wary of Allah, and seek the means of recourse to Him ….”<br /> As the word “means of recourse” has no stipulations, it includes everything (approved by God) that has the ability to bring humans closer to God.<br /> <br /> ==See also==<br /> * Tawassul<br /> * Tawassul to Non-God<br /> * Philosophy of Tawassul<br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;توسل به حضرت عیسی(ع)&quot; on Persian wikipasokh.<br /> <br /> <br /> <br /> [[fa:توسل به حضرت عیسی(ع)]]<br /> [[ar:التوسل بالمسيح علیه السلام]]<br /> [[es:Intermediación a Jesús (P)]]<br /> [[ps:په حضرت عيسی (ع) باندی توسل]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Prohibition_of_Ghina%27_and_Music_in_Qur%27an_and_Hadith&diff=29 2022-10-09T12:22:21Z

<p>Rezvani: /* Arguments Based on Verses of the Qur&#039;an */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Are there any explicit verses or authentic hadiths prohibiting ghina' and music?<br /> {{question end}}<br /> {{answer}}<br /> <br /> It is halal to listen to songs with appropriate lyrics and music that is not suitable for corrupted gatherings. On the other hand, haram songs are ecstatic songs that are suitable for “debauchery” gatherings and stimulate the sensuality in humans. According to hadiths, this type of ghina' is forbidden.<br /> There are words in the Qur'an that some commentators have interpreted as forbidden ghina'. The expression “Qawl al-Zur” (false speech) in verse 30 of Surah al-Hajj has been interpreted as ghina', from which Muslims are ordered to stay away. Moreover, ghina' has been considered as one of the incidents of “lahw al-hadith” (diversionary talk) in verse 6 of Surah Luqman.<br /> <br /> ==Definition and Negative Consequences of Haram Ghina'==<br /> <br /> :''Main entry'': [[Ghina']]<br /> Haram ghina' has been defined as songs that are esctatic and false. Haram ghina' is suitable for debauchery gatherings, and also stimulates the sensuality in humans.<br /> <br /> Some of the negative consequences of ghina' are:<br /> <br /> * Encouraging moral corruption: ghina' gatherings are usually associated with all kinds of corruptions and debauchery.<br /> * Neglecting the remembrance of God: In the explanation of ghina', it is mentioned that it makes the human being to involve in the worldly matters and pleasures in a way that people forget God. Scholars have considered the word &quot;lahw&quot; in the interpretation of &quot;ghina'&quot; as a reference to this fact.<br /> <br /> ==Prohibited Ghina' in Hadiths==<br /> <br /> Muslim scholars have considered it halal to listen to music and songs that have appropriate lyrics and do not match or resemble the instruments or songs of debauchery gatherings.<br /> There are, however, many hadiths about prohibited ghina'. Imam al-Sadiq (a) said that God does not look at the people who are in a gathering where there is ghina'. In another hadith, the Imam considered ghina' to be the cause of hypocrisy.<br /> * Ibn Mas'ud has narrated from the Prophet (s) that ghina' breeds hypocrisy in the heart just as water breeds plants.<br /> * Imam al-Sadiq (a): “A house in which there is ghina' is not safe from death and painful calamities, prayers are not answered in it, and angels do not enter it.”<br /> <br /> ==Arguments Based on Verses of the Qur'an==<br /> <br /> Some exegetes have considered words from the Qur'an to refer to &quot;ghina'&quot; and music:<br /> * “So avoid the abomination of idols, and avoid false speech.” (22:30) After that Abu Basir asked Imam al-Sadiq (a) about this verse, the Imam interpreted that as “ghina'”. Zayd al-Shahham also says, “I asked Imam al-Sadiq (a) about the interpretation of the phrase “qawl al-zur” (false speech), and he said, ‘what is meant by “qawl al-sur” is ghina'.'”<br /> <br /> * “Among the people is he who buys diversionary talk that he may lead [people] astray from Allah's way without any knowledge, and he takes it in derision. For such there is a humiliating punishment.” (31:6)<br /> In a hadith, Imam al-Sadiq (a) considered &quot;ghina'&quot; to be one of the issues that God has promised punishment for, and then he recited this verse.<br /> The phrase “lahw al-hadith” (diversionary talk) in this verse has a broad meaning that include any kind of saying or music that leads to heedlessness which cause deviation and futility for human beings.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;حرمت غنا و موسیقی در آیات و روایات&quot; on Persian wikipasokh.<br /> <br /> <br /> [[fa:حرمت غنا و موسیقی در آیات و روایات]]<br /> [[ar:حرمة الغنى والموسيقى في الآيات والأحاديث]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Necessity_of_Knowing_God&diff=28 2022-10-09T12:22:03Z

<p>Rezvani: /* Necessity of Gratitude to the Provider */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why is knowing God necessary and important? What are the consequences of not seeking to know God?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Theologians have brought two arguments to establish the necessity of knowing God: the possibility of punishment in the Hereafter in case the prophets are telling the truth (preventing possible harm), and the necessity of being grateful for the blessings that God has given the humans, which is only possible after knowing Him (necessity of gratitude to the Provider). Throughout history, human’s attention to God and his innate desire to identify the origin of existence have increased the importance of knowing God.<br /> <br /> ==Importance of Knowing God==<br /> Identifying the origin of existence has always been one of the concerns of mankind, and a major part of various religious sources has been devoted to the description of God and his relationship with humans and the world.<br /> The importance of knowing God can be considered in terms of its effects on the individual and collective life of humans. There is no doubt that the life of a person who knows God is fundamentally different from that of a person who does not believe in God.<br /> <br /> There are even fundamental differences in the lives of two God-believing people who have different images of God. All this is because a person’s belief in God and his perception of His attributes impact various aspects of his life, motivations, intentions, judgments, and actions. In other words, belief in God and perception of His attributes give a special meaning to life and bring a person a special character and identity.<br /> <br /> <br /> ==Necessity of Knowing God==<br /> <br /> A basic level of knowing God is embedded in human nature (fitra) and is mixed with their existence. This innate knowledge only prepares the ground for the growth and excellence of humans in knowing God. However, in order to further emphasize the necessity of knowing God, Islamic theologians have mentioned some arguments proving the necessity of knowing God.<br /> <br /> ==Prevention of Possible Harm==<br /> <br /> Every person who knows about the existence of divine prophets and their call to worship God has a possibility in his mind that if the prophets are truthful in their call, he will be punished for not following the instructions given by them, and consequently, great harm will be inflicted on him. On the other hand, intellect dictates that one should avoid harm or punishment as much as possible, even if there is only the possibility of that.<br /> <br /> Therefore, when there is a possibility for every human being to be punished for not complying with religion, and since intellect deems it necessary to prevent the harm caused by disbelief, it dictates that one should research and reflect on the existence of God and His attributes so that if there really was a God and the call of the prophets was true, he could save himself from the divine punishment by following their instructions.<br /> <br /> ==Necessity of Gratitude to the Provider==<br /> There is no doubt that human beings enjoy many blessings in their lives. On the other hand, the human intellect considers gratitude to “the Provider” (of blessings) a necessary thing. Therefore, it is necessary for humans to be grateful to the provider of blessings, and since the gratitude to a being depends on knowing him, human reason dictates that one should try to know the true benefactor, God.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;ضرورت خداشناسی&quot; on Persian wikipasokh.<br /> <br /> <br /> [[fa:ضرورت خداشناسی]]<br /> [[ar:وجوب معرفة الله تعالی]]<br /> [[es:La necesidad del teísmo]]<br /> [[ps:دخدای پېژندنې ضرورت]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Mourning_of_Shi%27a_Imams_for_Imam_al-Husayn_(a)&diff=27 2022-10-09T12:21:54Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Did the Infallible hold mourning sessions for Imam al-Husayn (a)?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Shi'a historical and narrative sources have mentioned the Imams' mourning for Imam al-Husayn (a). On various occasions, they mourned al-Imam Husayn (a). In the month of Muharram, however, mourning sessions were held daily, and some Imams, like Imam al-Sajjad (a), wore black during this time. <br /> <br /> '''Imam al-Sajjad (a):'''<br /> <br /> “Prophet Ya'qub had twelve sons, God took one of them away from him, his eyes became white and blind for excessive weeping, ... but I saw with my own two eyes that my father, my brother and ... all were killed next to me. How can my sorrow end?!”<br /> <br /> <br /> '''Mourning of Imam al-Sajjad (a)'''<br /> See also: Crying blood over Imam al-Husayn (a) by Imam al-Sajjad<br /> <br /> Imam al-Sajjad (a) was present in Karbala when his father Imam al-Husayn (a) was martyred. According to the sources, he mourned his father and cried over the martyrs of Karbala, during the rest of his life.<br /> Imam al-Sadiq (a) said about Imam al-Sajjad (a) that he cried for his father for forty years. He would fast and when the time of Iftar came and they brought him food, he would say “The son of the Messenger of God was martyred hungry, the son of the Messenger of God was martyred thirsty,” he would repeat these words and weep.<br /> <br /> '''Mourning of Imam al-Baqir (a)'''<br /> <br /> In his book Kamil al-ziyarat, Ibn Qulawayh narrates that Imam Baqir (a) ordered his companions to mourn Imam Husayn (a) on the day of ‘Ashura, and held mourning sessions in his house and ...<br /> <br /> '''Mourning of Imam al-Sadiq (a)'''<br /> <br /> There are many hadiths reporting that Imam al-Sadiq (a) used to ask poets to write an elegy for his great-grandfather and encouraged them to do so. Women in Imam's house used to listen to poets' elegies from behind the curtain and cry.<br /> In one of these hadiths, it is narrated that Imam al-Sadiq (a) told a person to recite a poem for him. When he started to recite the poem, Imam said “I did not mean this kind of poetry; rather, I want you to read to me some of the poems you recite at the grave of Imam al-Husayn (a).” That person recited a poem about Imam al-Huseyn (a). After seeing the Imam's crying, however, he did not continue the poem. At this time Imam told him to continue his recitation.<br /> <br /> '''Mourning of Imam al-Kazem (a)'''<br /> <br /> It has been narrated from Imam al-Rida (a), “whenever Muharram arrived, my father was never seen laughing or smiling, and he was like this for the first ten days of Muharram until the tenth day, the day of ‘Ashura, arrived. This day was his day of mourning, sorrow and crying. He used to say, ‘'Ashura is the day when my grandfather, Husayn (a), was martyred.'”<br /> <br /> '''Mourning of Imam al-Rida (a)'''<br /> <br /> Di'bil al-Khuza'i has narrated, “at the beginning of Muharram, I went to Imam al-Rida (a). He was sorrowful while his companions were sitting around him. When he saw me, he said, ‘well-done Di'bil, well-done for the one who helps us with his hands and tongue. Then the Imam hung a curtain between his companions and his family and sat his family behind the curtain to cry over the tragedy of Imam al-Husayn (a). Then he told me to recite an elegy.”<br /> <br /> '''Mourning of the Four Other Imams'''<br /> <br /> Mourning for Imam al-Husayn (a) from the time of Imam al-Javad (a) to Imam al-Mahdi (a) has sometimes had an upward and sometimes a downward trend. For example, during the time of Imam al-Javad (a), it was possible for Shi'a to hold mourning sessions for Imam al-Husayn (a). This situation continued until the time of the Abbasid caliph al-Mu'tasim. Afterward, however, it started to decline as there were difficulties for Shi'a to revive Husayni rituals by commemorating Imam al-Husayn (a) and mourning for him.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;عزاداری امامان شیعه بر امام حسین(ع)&quot; on Persian wikipasokh.<br /> <br /> [[fa:عزاداری امامان شیعه بر امام حسین(ع)]]<br /> [[ar:اقامة عزاء أئمة الشيعة علی الإمام الحسين (ع)]]<br /> [[ps:د شيعه امامانو ماتم پر امام حسين (ع)]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Using_Turbah_in_Salat&diff=26 2022-10-09T12:21:39Z

<p>Rezvani: /* Using Turbah by Ahl al-Bayt */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why do Shi'a prostrate on turbah?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Shi'a consider the use of turbah to be a practice of the Sunna (tradition) of the Prophet, who used to put his forehead on the soil during prostration. According to hadiths, the Prophet (s) forbade a person from prostrating on a carpet and approved a person who brought a stone to the mosque and prostrated on it. Lady Fatimat al-Zahra' (s) made a turbah from the soil of the grave of Hamzah, the uncle of the Prophet (s). After the martyrdom of Imam al-Husayn (a), Imam al-Sajjad (a) made a turbah from the soil of Karbala and prostrated on it during his salats.<br /> <br /> <br /> ==Prostration on Soil in Tradition of the Prophet and Conduct of His Sahaba==<br /> <br /> 'Abd al-Wahhab al-Shafi'i, the Sunni scholars: “I have not found in the authentic Sunni sources, a reliable narration that explicitly permits prostration on carpets or clothes, but rather I have found that these are not permitted.”<br /> <br /> Shi'a and Sunni have narrated many hadiths indicating that the Prophet (s) used to put his forehead on the soil for prostration. According to hadiths, the Prophet (s) said that the earth had been made a purifier and a place of prostration for him. Based on a hadith mentioned in the book of Kanz al-'ummal, the Prophet (s) forbade a person who prayed on the carpet (prostrated on the carpet) from doing so and removed the carpet. 'Abd Allah b. 'Umar, the son of the second Caliph, has narrated that he went to the mosque for morning prayer in a rainy night. [While he was there, he saw] a person picked a suitable stone for prayer, spread a cloth and placed the stone on it and prayed. The Prophet (s) saw him and considered his action beautiful and good.<br /> <br /> Based on these hadiths, Shi'a scholars believe that prostration should be performed on the soil or something that is allowed to be prostrated on in the Sunna of the Prophet (s).<br /> <br /> following the Prophet (s), Muslims used to prostrate on the soil. Some hadiths narrate that Abu Bakr, the first caliph, always prayed on the ground, and if he stood on a carpet, he would put his forehead on the soil. He also forbade a person from prostrating on a cloth. 'Umar, the second caliph believed that prostration is placing the forehead and face on the earth and he prostrated on the ground. 'Uthman, the third caliph, also prostrated on the ground. 'Abd Allah b. Masoud, one of the Sahaba of the Prophet (s), and one of the narrators of the early hadith in Islam, also prayed only on the ground. When some Muslims went on a trip, they made a turbah from the soil of Medina and took it with them to prostrate on it.<br /> <br /> ==Using Turbah by Ahl al-Bayt==<br /> After the martyrdom of Hamza b. 'Abd al-Muttalib, the uncle of the Prophet (s) in the battle of Uhud, Lady Fatima al-Zahra' (s) made a rosary and a turbah from the soil of Hamza's grave.<br /> <br /> Imam al-Sajjad (a) also made a rosary from the soil of Karbala after the martyrdom of Imam al-Husayn (a). Following their Imams, Shi'a used the turbah of Karbala until it became a slogan and a tradition for Shi'a around the world.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;استفاده از مهر در نماز&quot; on Persian wikipasokh.<br /> <br /> [[fa:استفاده از مهر در نماز]]<br /> [[ar:استخدام التربة في الصلاة]]<br /> [[ps:په لمانځه کي له مهر(خاورینه يا ډبرینه ټيکله) څخه ګټه اخيستل]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Religion_of_the_Prophet_of_Islam_Before_His_Mission&diff=25 2022-10-09T12:19:39Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What religion did the Prophet of Islam follow before his mission?<br /> {{question end}}<br /> {{answer}}<br /> <br /> There are various views about the religion of the Prophet of Islam (s) followed before his prophethood. Judaism, Christianity, and Hanif (the religion of Prophet Ibrahim (a)) are among these views. Nevertheless, there is no doubt that the Prophet (s) was a monotheist before his mission and always avoided idols and idolatry. <br /> <br /> The following evidence has been collected for proving this claim:<br /> * Speaking to people who were familiar with the history of the Prophet of God (s), Imam Ali (a) emphasized that the Prophet (s) was pure from polytheism and sin and reminded them his and his family’s monotheistic background.<br /> * According to hadith and historical reports, the ancestors of the Prophet (s) were monotheists who followed the religion of the prophet Ibrahim (a), known as Hanif.<br /> * During his trip to Syria at his childhood, the Prophet (s) met a monk named Bahira. When Bahira the monk saw the signs of a prophethood in the face of the young Muhammad, he swore to the two famous idols at that time, &quot;Lat&quot; and &quot;Uzza,” to test him. Young Muhammad replied, “do not ask me by these two idols, I swear to God, there has never been anything more hateful to me than these two.&quot; <br /> * Historical sources have mentioned the acts of worship that the Holy Prophet (s) practiced before his mission, acts such as prayer, fasting, and Hajj. Seclusion in the Hara’ cave was one of the old habits of the Prophet. The Prophet's Hajj was not similar to the that of polytheists, which was associated with polytheistic slogans and signs. The similarity of the Prophet's Hajj to the Abrahamic Hajj is evident in rituals such as staying in ‘Arafat.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;دین پیامبر اسلام قبل از بعثت&quot; on Persian wikipasokh.<br /> <br /> [[fa:دین پیامبر اسلام پیش از بعثت]]<br /> [[ar:دین النبي الاعظم ما قبل البعثة]]<br /> [[es:La religión del Profeta del Islam antes de su misión profética]]<br /> [[ps:د اسلام د پېغمبر (ص) دین د بعثت نه مخکې]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Meaning_of_Ahl_al-Bayt_in_al-Tathir_Verse&diff=24 2022-10-09T12:19:29Z

<p>Rezvani: /* Note */</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is meant by the word “ahl al-bayt” in al-Tathir verse? According to the context of this verse and the verses before and after it, does this word include the wives of the Prophet (s)?<br /> {{question end}}<br /> {{answer}}<br /> <br /> According to Shi'a and many Sunnis, “ahl al-bayt” in the verse of Tathir (33:33) is a special title that includes Prophet Muhammad (s), Ali (a), Fatimah (s), al-Hasan (a) and al-Husayn (a). This interpretation has been narrated in Shi'a hadiths and some Sunni hadiths.<br /> Although the verses before and after the verse of Tathir (literally means purification) are addressed to the wives of the Prophet (s), exegetes do not consider the verse of Tathir to be related to the wives of the Prophet (s). It is mainly because the verses addressing the wives of the Prophet (a) contain the threat of divorce, punishment and the order to stay at home, while the verse of Tathir is associated with honor and respect. Moreover, the pronouns in these seven verses are feminine, while the two pronouns in the verse of Tathir are masculine.<br /> In addition, some believe that if the wives of the Prophet (s) had this honor to be an instance of “ahl al-bayt” in this verse, it should have been mentioned by them or at least by those who were related to them, while none of these people have mentioned this virtue for them.<br /> <br /> ==Text of the Verse==<br /> {{Quran|اِنَّما یُریدُ اللهُ لِیُذهِبَ عَنکُمُ الرِّجسَ اَهلَ البَیتِ وَ یُطَهِّرَکُم تَطهیرًا<br /> |Translation= Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.<br /> |Sura= Al-Ahzab<br /> |Verse= 33<br /> }}<br /> <br /> ==Lexical and Idiomatic Meaning of Ahl al-Bayt==<br /> <br /> “Ahl” literally means intimacy with belonging and dependence. “Bayt” means house, a place where a person takes shelter. However, the combination of “ahl al-bayt” in Muslim culture, both Shi'a and Sunni, has gained a specific meaning that is more limited than the literal meaning and only includes specific people. Shi'a consider “ahl al-bayt” in the Qur'an to be a special title referring to the five figures of “Ashab al-Kisa'”.<br /> <br /> ==The Seven Verses about the Wives of the Prophet (s)==<br /> <br /> The verse of Tathir is among the seven verses that state some rules for the wives of the Holy Prophet (s). Thus, the verses before and after the verse of Tathir are about the wives of the Prophet (s) and address them. The exegetes, however, consider the verse of Tathir not to be related to the Prophet's wives, for the following reasons:<br /> <br /> * The verses addressing the wives of the Prophet (s) has a reproaching language. In these verses, the Prophet's wives were threatened with divorce, punishment, and ordered to stay at home. While the verse of Tathir is associated with honor and respect.<br /> * All the pronouns that refer to the wives of the Prophet (s) are feminine, while the two pronouns in the verse of Tathir are masculine and show that this part of the verse refers to different people.<br /> * Some scholars believe that if the wives of the Prophet (s) had been meant by “ahl al-bayt,” it would have been such an honor for them that they or their relatives would have taken pride in it. But there is no report of any of the Prophet's wives claiming this title or being proud of it. Mu'awiya was proud of being the brother of Umm al-Mu'minin (his sister, Umm Habiba, was the Prophet's wife) and if his sister was an instance of “ahl al-bayt,” he would have surely mentioned it.<br /> <br /> ==Sunni Scholars' Viewpoint==<br /> <br /> Many Sunni scholars have confirmed that “ahl al-bayt” means the five figures of Ashab al-Kisa'.<br /> <br /> * Al-Wahidi, the famous Sunni scholar, maintains that the verse of Tathir is about the Prophet (s), Ali (a), Fatima (s), al-Hasan (a), and al-Husayn. He believes that no one is shared in this title.<br /> * Suyuti narrates from Sunni narrators that after the Battle of Jamal, ‘A'isha was asked about Ali (a). She replied, “are you asking me about someone who was the most beloved person to the Prophet (s) and the husband of the most beloved person to the Prophet (s)? I, myself, saw that the Prophet (s) gathered Ali, Fatima, al-Hasan, and al-Husayn under a cloth and said, ‘O Allah, these are my family and the closest people to me, repel all impurity from them, and purify them with a thorough purification.'”<br /> This story is narrated from ‘A'isha in the following books: Sahih al-Muslim, Mustadarak al-Bayhaqi and Sunan al-Bayhaqi. Most Shi'a exegetes, however, have narrated this incident from Umm Salamah and believe that the verse of Tathir was reveled in her house.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;مقصود از اهل‌بیت در آیه تطهیر&quot; on Persian wikipasokh.<br /> <br /> [[fa:مقصود از اهل‌بیت در آیه تطهیر]]<br /> [[ar:المقصود من اهل البيت في آية التطهير]]<br /> [[ps:د تطهير په آيت کي د اهل‌بيت څخه مقصد]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Meaning_of_Ahl_al-Bayt_in_al-Tathir_Verse&diff=23 2022-10-09T12:12:42Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} What is meant by the word “ahl al-bayt” in al-Tathir verse? According to the context of this verse and the verses before and after it, does this word include the wives of the Prophet (s)? {{question end}} {{answer}} According to Shi&#039;a and many Sunnis, “ahl al-bayt” in the verse of Tathir (33:33) is a special title that includes Prophet Muhammad (s), Ali (a), Fatimah (s), al-Hasan (a) and al-Husayn (a). This interpretation has been nar...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What is meant by the word “ahl al-bayt” in al-Tathir verse? According to the context of this verse and the verses before and after it, does this word include the wives of the Prophet (s)?<br /> {{question end}}<br /> {{answer}}<br /> <br /> According to Shi'a and many Sunnis, “ahl al-bayt” in the verse of Tathir (33:33) is a special title that includes Prophet Muhammad (s), Ali (a), Fatimah (s), al-Hasan (a) and al-Husayn (a). This interpretation has been narrated in Shi'a hadiths and some Sunni hadiths.<br /> Although the verses before and after the verse of Tathir (literally means purification) are addressed to the wives of the Prophet (s), exegetes do not consider the verse of Tathir to be related to the wives of the Prophet (s). It is mainly because the verses addressing the wives of the Prophet (a) contain the threat of divorce, punishment and the order to stay at home, while the verse of Tathir is associated with honor and respect. Moreover, the pronouns in these seven verses are feminine, while the two pronouns in the verse of Tathir are masculine.<br /> In addition, some believe that if the wives of the Prophet (s) had this honor to be an instance of “ahl al-bayt” in this verse, it should have been mentioned by them or at least by those who were related to them, while none of these people have mentioned this virtue for them.<br /> <br /> ==Text of the Verse==<br /> {{Quran|اِنَّما یُریدُ اللهُ لِیُذهِبَ عَنکُمُ الرِّجسَ اَهلَ البَیتِ وَ یُطَهِّرَکُم تَطهیرًا<br /> |Translation= Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.<br /> |Sura= Al-Ahzab<br /> |Verse= 33<br /> }}<br /> <br /> ==Lexical and Idiomatic Meaning of Ahl al-Bayt==<br /> <br /> “Ahl” literally means intimacy with belonging and dependence. “Bayt” means house, a place where a person takes shelter. However, the combination of “ahl al-bayt” in Muslim culture, both Shi'a and Sunni, has gained a specific meaning that is more limited than the literal meaning and only includes specific people. Shi'a consider “ahl al-bayt” in the Qur'an to be a special title referring to the five figures of “Ashab al-Kisa'”.<br /> <br /> ==The Seven Verses about the Wives of the Prophet (s)==<br /> <br /> The verse of Tathir is among the seven verses that state some rules for the wives of the Holy Prophet (s). Thus, the verses before and after the verse of Tathir are about the wives of the Prophet (s) and address them. The exegetes, however, consider the verse of Tathir not to be related to the Prophet's wives, for the following reasons:<br /> <br /> * The verses addressing the wives of the Prophet (s) has a reproaching language. In these verses, the Prophet's wives were threatened with divorce, punishment, and ordered to stay at home. While the verse of Tathir is associated with honor and respect.<br /> * All the pronouns that refer to the wives of the Prophet (s) are feminine, while the two pronouns in the verse of Tathir are masculine and show that this part of the verse refers to different people.<br /> * Some scholars believe that if the wives of the Prophet (s) had been meant by “ahl al-bayt,” it would have been such an honor for them that they or their relatives would have taken pride in it. But there is no report of any of the Prophet's wives claiming this title or being proud of it. Mu'awiya was proud of being the brother of Umm al-Mu'minin (his sister, Umm Habiba, was the Prophet's wife) and if his sister was an instance of “ahl al-bayt,” he would have surely mentioned it.<br /> <br /> ==Sunni Scholars' Viewpoint==<br /> <br /> Many Sunni scholars have confirmed that “ahl al-bayt” means the five figures of Ashab al-Kisa'.<br /> <br /> * Al-Wahidi, the famous Sunni scholar, maintains that the verse of Tathir is about the Prophet (s), Ali (a), Fatima (s), al-Hasan (a), and al-Husayn. He believes that no one is shared in this title.<br /> * Suyuti narrates from Sunni narrators that after the Battle of Jamal, ‘A'isha was asked about Ali (a). She replied, “are you asking me about someone who was the most beloved person to the Prophet (s) and the husband of the most beloved person to the Prophet (s)? I, myself, saw that the Prophet (s) gathered Ali, Fatima, al-Hasan, and al-Husayn under a cloth and said, ‘O Allah, these are my family and the closest people to me, repel all impurity from them, and purify them with a thorough purification.'”<br /> This story is narrated from ‘A'isha in the following books: Sahih al-Muslim, Mustadarak al-Bayhaqi and Sunan al-Bayhaqi. Most Shi'a exegetes, however, have narrated this incident from Umm Salamah and believe that the verse of Tathir was reveled in her house.<br /> <br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;مقصود از اهل‌بیت در آیه تطهیر&quot; on Persian wikipasoj.<br /> <br /> [[fa:مقصود از اهل‌بیت در آیه تطهیر]]<br /> [[ar:المقصود من اهل البيت في آية التطهير]]<br /> [[ps:د تطهير په آيت کي د اهل‌بيت څخه مقصد]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Religion_of_the_Prophet_of_Islam_Before_His_Mission&diff=22 2022-10-09T11:58:43Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} What religion did the Prophet of Islam follow before his mission? {{question end}} {{answer}} There are various views about the religion of the Prophet of Islam (s) followed before his prophethood. Judaism, Christianity, and Hanif (the religion of Prophet Ibrahim (a)) are among these views. Nevertheless, there is no doubt that the Prophet (s) was a monotheist before his mission and always avoided idols and idolatry. The following evidence h...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> What religion did the Prophet of Islam follow before his mission?<br /> {{question end}}<br /> {{answer}}<br /> <br /> There are various views about the religion of the Prophet of Islam (s) followed before his prophethood. Judaism, Christianity, and Hanif (the religion of Prophet Ibrahim (a)) are among these views. Nevertheless, there is no doubt that the Prophet (s) was a monotheist before his mission and always avoided idols and idolatry. <br /> <br /> The following evidence has been collected for proving this claim:<br /> * Speaking to people who were familiar with the history of the Prophet of God (s), Imam Ali (a) emphasized that the Prophet (s) was pure from polytheism and sin and reminded them his and his family’s monotheistic background.<br /> * According to hadith and historical reports, the ancestors of the Prophet (s) were monotheists who followed the religion of the prophet Ibrahim (a), known as Hanif.<br /> * During his trip to Syria at his childhood, the Prophet (s) met a monk named Bahira. When Bahira the monk saw the signs of a prophethood in the face of the young Muhammad, he swore to the two famous idols at that time, &quot;Lat&quot; and &quot;Uzza,” to test him. Young Muhammad replied, “do not ask me by these two idols, I swear to God, there has never been anything more hateful to me than these two.&quot; <br /> * Historical sources have mentioned the acts of worship that the Holy Prophet (s) practiced before his mission, acts such as prayer, fasting, and Hajj. Seclusion in the Hara’ cave was one of the old habits of the Prophet. The Prophet's Hajj was not similar to the that of polytheists, which was associated with polytheistic slogans and signs. The similarity of the Prophet's Hajj to the Abrahamic Hajj is evident in rituals such as staying in ‘Arafat.<br /> <br /> {{answer end}}<br /> <br /> ==Note==<br /> * This article is mainly taken from &quot;دین پیامبر اسلام قبل از بعثت&quot; on Persian wikipasoj.<br /> <br /> [[fa:دین پیامبر اسلام پیش از بعثت]]<br /> [[ar:دین النبي الاعظم ما قبل البعثة]]<br /> [[es:La religión del Profeta del Islam antes de su misión profética]]<br /> [[ps:د اسلام د پېغمبر (ص) دین د بعثت نه مخکې]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Using_Turbah_in_Salat&diff=19 2022-10-09T10:48:51Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Why do Shi&#039;a prostrate on turbah? {{question end}} {{answer}} Shi&#039;a consider the use of turbah to be a practice of the Sunna (tradition) of the Prophet, who used to put his forehead on the soil during prostration. According to hadiths, the Prophet (s) forbade a person from prostrating on a carpet and approved a person who brought a stone to the mosque and prostrated on it. Lady Fatimat al-Zahra&#039; (s) made a turbah from the soil of the grave of...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why do Shi'a prostrate on turbah?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Shi'a consider the use of turbah to be a practice of the Sunna (tradition) of the Prophet, who used to put his forehead on the soil during prostration. According to hadiths, the Prophet (s) forbade a person from prostrating on a carpet and approved a person who brought a stone to the mosque and prostrated on it. Lady Fatimat al-Zahra' (s) made a turbah from the soil of the grave of Hamzah, the uncle of the Prophet (s). After the martyrdom of Imam al-Husayn (a), Imam al-Sajjad (a) made a turbah from the soil of Karbala and prostrated on it during his salats.<br /> <br /> <br /> ==Prostration on Soil in Tradition of the Prophet and Conduct of His Sahaba==<br /> <br /> 'Abd al-Wahhab al-Shafi'i, the Sunni scholars: “I have not found in the authentic Sunni sources, a reliable narration that explicitly permits prostration on carpets or clothes, but rather I have found that these are not permitted.”<br /> <br /> Shi'a and Sunni have narrated many hadiths indicating that the Prophet (s) used to put his forehead on the soil for prostration. According to hadiths, the Prophet (s) said that the earth had been made a purifier and a place of prostration for him. Based on a hadith mentioned in the book of Kanz al-'ummal, the Prophet (s) forbade a person who prayed on the carpet (prostrated on the carpet) from doing so and removed the carpet. 'Abd Allah b. 'Umar, the son of the second Caliph, has narrated that he went to the mosque for morning prayer in a rainy night. [While he was there, he saw] a person picked a suitable stone for prayer, spread a cloth and placed the stone on it and prayed. The Prophet (s) saw him and considered his action beautiful and good.<br /> <br /> Based on these hadiths, Shi'a scholars believe that prostration should be performed on the soil or something that is allowed to be prostrated on in the Sunna of the Prophet (s).<br /> <br /> following the Prophet (s), Muslims used to prostrate on the soil. Some hadiths narrate that Abu Bakr, the first caliph, always prayed on the ground, and if he stood on a carpet, he would put his forehead on the soil. He also forbade a person from prostrating on a cloth. 'Umar, the second caliph believed that prostration is placing the forehead and face on the earth and he prostrated on the ground. 'Uthman, the third caliph, also prostrated on the ground. 'Abd Allah b. Masoud, one of the Sahaba of the Prophet (s), and one of the narrators of the early hadith in Islam, also prayed only on the ground. When some Muslims went on a trip, they made a turbah from the soil of Medina and took it with them to prostrate on it.<br /> <br /> ==Using Turbah by Ahl al-Bayt==<br /> After the martyrdom of Hamza b. 'Abd al-Muttalib, the uncle of the Prophet (s) in the battle of Uhud, Lady Fatima al-Zahra' (s) made a rosary and a turbah from the soil of Hamza's grave.<br /> <br /> Imam al-Sajjad (a) also made a rosary from the soil of Karbala after the martyrdom of Imam al-Husayn (a). Following their Imams, Shi'a used the turbah of Karbala until it became a slogan and a tradition for Shi'a around the world.<br /> <br /> <br /> {{answer end}}<br /> <br /> [[fa:استفاده از مهر در نماز]]<br /> [[ar:استخدام التربة في الصلاة]]<br /> [[ps:په لمانځه کي له مهر(خاورینه يا ډبرینه ټيکله) څخه ګټه اخيستل]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Mourning_of_Shi%27a_Imams_for_Imam_al-Husayn_(a)&diff=18 2022-10-09T10:34:27Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Did the Infallible hold mourning sessions for Imam al-Husayn (a)? {{question end}} {{answer}} Shi&#039;a historical and narrative sources have mentioned the Imams&#039; mourning for Imam al-Husayn (a). On various occasions, they mourned al-Imam Husayn (a). In the month of Muharram, however, mourning sessions were held daily, and some Imams, like Imam al-Sajjad (a), wore black during this time. &#039;&#039;&#039;Imam al-Sajjad (a):&#039;&#039;&#039; “Prophet Ya&#039;qub had twelve s...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Did the Infallible hold mourning sessions for Imam al-Husayn (a)?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Shi'a historical and narrative sources have mentioned the Imams' mourning for Imam al-Husayn (a). On various occasions, they mourned al-Imam Husayn (a). In the month of Muharram, however, mourning sessions were held daily, and some Imams, like Imam al-Sajjad (a), wore black during this time. <br /> <br /> '''Imam al-Sajjad (a):'''<br /> <br /> “Prophet Ya'qub had twelve sons, God took one of them away from him, his eyes became white and blind for excessive weeping, ... but I saw with my own two eyes that my father, my brother and ... all were killed next to me. How can my sorrow end?!”<br /> <br /> <br /> '''Mourning of Imam al-Sajjad (a)'''<br /> See also: Crying blood over Imam al-Husayn (a) by Imam al-Sajjad<br /> <br /> Imam al-Sajjad (a) was present in Karbala when his father Imam al-Husayn (a) was martyred. According to the sources, he mourned his father and cried over the martyrs of Karbala, during the rest of his life.<br /> Imam al-Sadiq (a) said about Imam al-Sajjad (a) that he cried for his father for forty years. He would fast and when the time of Iftar came and they brought him food, he would say “The son of the Messenger of God was martyred hungry, the son of the Messenger of God was martyred thirsty,” he would repeat these words and weep.<br /> <br /> '''Mourning of Imam al-Baqir (a)'''<br /> <br /> In his book Kamil al-ziyarat, Ibn Qulawayh narrates that Imam Baqir (a) ordered his companions to mourn Imam Husayn (a) on the day of ‘Ashura, and held mourning sessions in his house and ...<br /> <br /> '''Mourning of Imam al-Sadiq (a)'''<br /> <br /> There are many hadiths reporting that Imam al-Sadiq (a) used to ask poets to write an elegy for his great-grandfather and encouraged them to do so. Women in Imam's house used to listen to poets' elegies from behind the curtain and cry.<br /> In one of these hadiths, it is narrated that Imam al-Sadiq (a) told a person to recite a poem for him. When he started to recite the poem, Imam said “I did not mean this kind of poetry; rather, I want you to read to me some of the poems you recite at the grave of Imam al-Husayn (a).” That person recited a poem about Imam al-Huseyn (a). After seeing the Imam's crying, however, he did not continue the poem. At this time Imam told him to continue his recitation.<br /> <br /> '''Mourning of Imam al-Kazem (a)'''<br /> <br /> It has been narrated from Imam al-Rida (a), “whenever Muharram arrived, my father was never seen laughing or smiling, and he was like this for the first ten days of Muharram until the tenth day, the day of ‘Ashura, arrived. This day was his day of mourning, sorrow and crying. He used to say, ‘'Ashura is the day when my grandfather, Husayn (a), was martyred.'”<br /> <br /> '''Mourning of Imam al-Rida (a)'''<br /> <br /> Di'bil al-Khuza'i has narrated, “at the beginning of Muharram, I went to Imam al-Rida (a). He was sorrowful while his companions were sitting around him. When he saw me, he said, ‘well-done Di'bil, well-done for the one who helps us with his hands and tongue. Then the Imam hung a curtain between his companions and his family and sat his family behind the curtain to cry over the tragedy of Imam al-Husayn (a). Then he told me to recite an elegy.”<br /> <br /> '''Mourning of the Four Other Imams'''<br /> <br /> Mourning for Imam al-Husayn (a) from the time of Imam al-Javad (a) to Imam al-Mahdi (a) has sometimes had an upward and sometimes a downward trend. For example, during the time of Imam al-Javad (a), it was possible for Shi'a to hold mourning sessions for Imam al-Husayn (a). This situation continued until the time of the Abbasid caliph al-Mu'tasim. Afterward, however, it started to decline as there were difficulties for Shi'a to revive Husayni rituals by commemorating Imam al-Husayn (a) and mourning for him.<br /> <br /> <br /> {{answer end}}<br /> <br /> [[fa:عزاداری امامان شیعه بر امام حسین(ع)]]<br /> [[ar:اقامة عزاء أئمة الشيعة علی الإمام الحسين (ع)]]<br /> [[ps:د شيعه امامانو ماتم پر امام حسين (ع)]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Necessity_of_Knowing_God&diff=17 2022-10-09T10:16:01Z

<p>Rezvani: Created page with &quot;{{text start}} {{question}} Why is knowing God necessary and important? What are the consequences of not seeking to know God? {{question end}} {{answer}} Theologians have brought two arguments to establish the necessity of knowing God: the possibility of punishment in the Hereafter in case the prophets are telling the truth (preventing possible harm), and the necessity of being grateful for the blessings that God has given the humans, which is only possible after knowin...&quot;</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Why is knowing God necessary and important? What are the consequences of not seeking to know God?<br /> {{question end}}<br /> {{answer}}<br /> <br /> Theologians have brought two arguments to establish the necessity of knowing God: the possibility of punishment in the Hereafter in case the prophets are telling the truth (preventing possible harm), and the necessity of being grateful for the blessings that God has given the humans, which is only possible after knowing Him (necessity of gratitude to the Provider). Throughout history, human’s attention to God and his innate desire to identify the origin of existence have increased the importance of knowing God.<br /> <br /> ==Importance of Knowing God==<br /> Identifying the origin of existence has always been one of the concerns of mankind, and a major part of various religious sources has been devoted to the description of God and his relationship with humans and the world.<br /> The importance of knowing God can be considered in terms of its effects on the individual and collective life of humans. There is no doubt that the life of a person who knows God is fundamentally different from that of a person who does not believe in God.<br /> <br /> There are even fundamental differences in the lives of two God-believing people who have different images of God. All this is because a person’s belief in God and his perception of His attributes impact various aspects of his life, motivations, intentions, judgments, and actions. In other words, belief in God and perception of His attributes give a special meaning to life and bring a person a special character and identity.<br /> <br /> <br /> ==Necessity of Knowing God==<br /> <br /> A basic level of knowing God is embedded in human nature (fitra) and is mixed with their existence. This innate knowledge only prepares the ground for the growth and excellence of humans in knowing God. However, in order to further emphasize the necessity of knowing God, Islamic theologians have mentioned some arguments proving the necessity of knowing God.<br /> <br /> ==Prevention of Possible Harm==<br /> <br /> Every person who knows about the existence of divine prophets and their call to worship God has a possibility in his mind that if the prophets are truthful in their call, he will be punished for not following the instructions given by them, and consequently, great harm will be inflicted on him. On the other hand, intellect dictates that one should avoid harm or punishment as much as possible, even if there is only the possibility of that.<br /> <br /> Therefore, when there is a possibility for every human being to be punished for not complying with religion, and since intellect deems it necessary to prevent the harm caused by disbelief, it dictates that one should research and reflect on the existence of God and His attributes so that if there really was a God and the call of the prophets was true, he could save himself from the divine punishment by following their instructions.<br /> <br /> ==Necessity of Gratitude to the Provider==<br /> There is no doubt that human beings enjoy many blessings in their lives. On the other hand, the human intellect considers gratitude to “the Provider” (of blessings) a necessary thing. Therefore, it is necessary for humans to be grateful to the provider of blessings, and since the gratitude to a being depends on knowing him, human reason dictates that one should try to know the true benefactor, God.<br /> <br /> {{answer end}}<br /> <br /> [[fa:ضرورت خداشناسی]]<br /> [[ar:وجوب معرفة الله تعالی]]<br /> [[es:La necesidad del teísmo]]<br /> [[ps:دخدای پېژندنې ضرورت]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Prohibition_of_Ghina%27_and_Music_in_Qur%27an_and_Hadith&diff=16 2022-10-09T09:46:11Z

<p>Rezvani: </p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Are there any explicit verses or authentic hadiths prohibiting ghina' and music?<br /> {{question end}}<br /> {{answer}}<br /> <br /> It is halal to listen to songs with appropriate lyrics and music that is not suitable for corrupted gatherings. On the other hand, haram songs are ecstatic songs that are suitable for “debauchery” gatherings and stimulate the sensuality in humans. According to hadiths, this type of ghina' is forbidden.<br /> There are words in the Qur'an that some commentators have interpreted as forbidden ghina'. The expression “Qawl al-Zur” (false speech) in verse 30 of Surah al-Hajj has been interpreted as ghina', from which Muslims are ordered to stay away. Moreover, ghina' has been considered as one of the incidents of “lahw al-hadith” (diversionary talk) in verse 6 of Surah Luqman.<br /> <br /> ==Definition and Negative Consequences of Haram Ghina'==<br /> <br /> :''Main entry'': [[Ghina']]<br /> Haram ghina' has been defined as songs that are esctatic and false. Haram ghina' is suitable for debauchery gatherings, and also stimulates the sensuality in humans.<br /> <br /> Some of the negative consequences of ghina' are:<br /> <br /> * Encouraging moral corruption: ghina' gatherings are usually associated with all kinds of corruptions and debauchery.<br /> * Neglecting the remembrance of God: In the explanation of ghina', it is mentioned that it makes the human being to involve in the worldly matters and pleasures in a way that people forget God. Scholars have considered the word &quot;lahw&quot; in the interpretation of &quot;ghina'&quot; as a reference to this fact.<br /> <br /> ==Prohibited Ghina' in Hadiths==<br /> <br /> Muslim scholars have considered it halal to listen to music and songs that have appropriate lyrics and do not match or resemble the instruments or songs of debauchery gatherings.<br /> There are, however, many hadiths about prohibited ghina'. Imam al-Sadiq (a) said that God does not look at the people who are in a gathering where there is ghina'. In another hadith, the Imam considered ghina' to be the cause of hypocrisy.<br /> * Ibn Mas'ud has narrated from the Prophet (s) that ghina' breeds hypocrisy in the heart just as water breeds plants.<br /> * Imam al-Sadiq (a): “A house in which there is ghina' is not safe from death and painful calamities, prayers are not answered in it, and angels do not enter it.”<br /> <br /> ==Arguments Based on Verses of the Qur'an==<br /> <br /> Some exegetes have considered words from the Qur'an to refer to &quot;ghina'&quot; and music:<br /> * “So avoid the abomination of idols, and avoid false speech.” (22:30) After that Abu Basir asked Imam al-Sadiq (a) about this verse, the Imam interpreted that as “ghina'”. Zayd al-Shahham also says, “I asked Imam al-Sadiq (a) about the interpretation of the phrase “qawl al-zur” (false speech), and he said, ‘what is meant by “qawl al-sur” is ghina'.'”<br /> <br /> * “Among the people is he who buys diversionary talk that he may lead [people] astray from Allah's way without any knowledge, and he takes it in derision. For such there is a humiliating punishment.” (31:6)<br /> In a hadith, Imam al-Sadiq (a) considered &quot;ghina'&quot; to be one of the issues that God has promised punishment for, and then he recited this verse.<br /> The phrase “lahw al-hadith” (diversionary talk) in this verse has a broad meaning that include any kind of saying or music that leads to heedlessness which cause deviation and futility for human beings.<br /> <br /> {{answer end}}<br /> [[fa:حرمت غنا و موسیقی در آیات و روایات]]<br /> [[ar:حرمة الغنى والموسيقى في الآيات والأحاديث]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Prohibition_of_Ghina%E2%80%99_and_Music_in_Qur%E2%80%99an_and_Hadith&diff=15 2022-10-09T09:45:33Z

<p>Rezvani: Rezvani moved page Prohibition of Ghina’ and Music in Qur’an and Hadith to Prohibition of Ghina&#039; and Music in Qur&#039;an and Hadith</p> <hr /> <div>#REDIRECT [[Prohibition of Ghina' and Music in Qur'an and Hadith]]</div>

Rezvani https://en.wikipasokh.com/index.php?title=Prohibition_of_Ghina%27_and_Music_in_Qur%27an_and_Hadith&diff=14 2022-10-09T09:45:33Z

<p>Rezvani: Rezvani moved page Prohibition of Ghina’ and Music in Qur’an and Hadith to Prohibition of Ghina&#039; and Music in Qur&#039;an and Hadith</p> <hr /> <div>{{text start}}<br /> {{question}}<br /> Are there any explicit verses or authentic hadiths prohibiting ghina' and music?<br /> {{question end}}<br /> {{answer}}<br /> <br /> It is halal to listen to songs with appropriate lyrics and music that is not suitable for corrupted gatherings. On the other hand, haram songs are ecstatic songs that are suitable for “debauchery” gatherings and stimulate the sensuality in humans. According to hadiths, this type of ghina' is forbidden.<br /> There are words in the Qur'an that some commentators have interpreted as forbidden ghina'. The expression “Qawl al-Zur” (false speech) in verse 30 of Surah al-Hajj has been interpreted as ghina', from which Muslims are ordered to stay away. Moreover, ghina' has been considered as one of the incidents of “lahw al-hadith” (diversionary talk) in verse 6 of Surah Luqman.<br /> <br /> ==Definition and Negative Consequences of Haram Ghina'==<br /> <br /> :''Main entry'': [[Ghina']]<br /> Haram ghina' has been defined as songs that are esctatic and false. Haram ghina' is suitable for debauchery gatherings, and also stimulates the sensuality in humans.<br /> <br /> Some of the negative consequences of ghina' are:<br /> <br /> * Encouraging moral corruption: ghina' gatherings are usually associated with all kinds of corruptions and debauchery.<br /> * Neglecting the remembrance of God: In the explanation of ghina', it is mentioned that it makes the human being to involve in the worldly matters and pleasures in a way that people forget God. Scholars have considered the word &quot;lahw&quot; in the interpretation of &quot;ghina'&quot; as a reference to this fact.<br /> <br /> ==Prohibited Ghina' in Hadiths==<br /> <br /> Muslim scholars have considered it halal to listen to music and songs that have appropriate lyrics and do not match or resemble the instruments or songs of debauchery gatherings.<br /> There are, however, many hadiths about prohibited ghina'. Imam al-Sadiq (a) said that God does not look at the people who are in a gathering where there is ghina'. In another hadith, the Imam considered ghina' to be the cause of hypocrisy.<br /> * Ibn Mas'ud has narrated from the Prophet (s) that ghina' breeds hypocrisy in the heart just as water breeds plants.<br /> * Imam al-Sadiq (a): “A house in which there is ghina' is not safe from death and painful calamities, prayers are not answered in it, and angels do not enter it.”<br /> <br /> ==Arguments Based on Verses of the Qur'an==<br /> <br /> Some exegetes have considered words from the Qur'an to refer to &quot;ghina'&quot; and music:<br /> * “So avoid the abomination of idols, and avoid false speech.” (22:30) After that Abu Basir asked Imam al-Sadiq (a) about this verse, the Imam interpreted that as “ghina'”. Zayd al-Shahham also says, “I asked Imam al-Sadiq (a) about the interpretation of the phrase “qawl al-zur” (false speech), and he said, ‘what is meant by “qawl al-sur” is ghina'.'”<br /> <br /> * “Among the people is he who buys diversionary talk that he may lead [people] astray from Allah's way without any knowledge, and he takes it in derision. For such there is a humiliating punishment.” (31:6)<br /> In a hadith, Imam al-Sadiq (a) considered &quot;ghina'&quot; to be one of the issues that God has promised punishment for, and then he recited this verse.<br /> The phrase “lahw al-hadith” (diversionary talk) in this verse has a broad meaning that include any kind of saying or music that leads to heedlessness which cause deviation and futility for human beings.<br /> <br /> {{answer end}}<br /> [[fa:حرمت غنا و موسیقی در آیات و روایات]]</div>

Rezvani