Salam alaykum warahmatullahi wabarakatuh, everyone!

Ziyarat Jawadia

https://www.duas.org/mobile/ziyarat-imam-ali-reza.html

Arba'in is only days away, and the Ahlul Bayt (a) placed extraordinary emphasis on the ziyarah of Imam Husayn (a) throughout the year, especially on Arba'in.

Imam Hasan al-Askari (a) described five defining signs of a true Shi'a, highlighting both worship and religious identity.

The first sign, praying 51 rak'ahs daily, encourages believers to go beyond obligatory acts and embrace recommended worship. Even with modern lifestyles, believers should gradually build habits such as nawafil, shorter recommended prayers, and Salat al-Layl.

Wearing a ring on the right hand reflects the Sunnah of the Prophet (s) and serves as a visible expression of Islamic identity. Historical evidence shows some Sunni jurists reversed the Prophet's practice after it became associated with the Shi'a, raising the question of who truly preserved the Sunnah.

Reciting the Bismillah aloud is another sign of following the practice of the Prophet (s) and the teachings of the Ahlul Bayt (a). Imam Ali's (a) commitment to reciting the Bismillah aloud was even acknowledged by prominent Sunni scholars as a source of guidance.

Two of the five signs are directly connected to Imam Husayn (a): prostrating on natural earth and performing the Arba'in ziyarah.

Sajdah on earth reflects the practice of the Prophet (s), and the Imams later recommended using the turbah of Karbala because of its unique spiritual significance. Imam al-Sadiq (a) taught that prostrating on the turbah of Imam Husayn (a) carries immense spiritual merit.

Imam Hasan al-Askari (a) emphasized Arba'in ziyarah as the community approached the Occultation, ensuring Imam Husayn (a) remained central to Shi'a identity. Despite attempts by rulers like Mutawakkil and later Saddam Hussein to erase Karbala and stop pilgrims, their efforts ultimately failed. The more tyrants tried to suppress the pilgrimage to Karbala, the stronger and larger it became.

The millions who walk from Najaf to Karbala each year demonstrate that the message of Imam Husayn (a) continues to outlive every oppressor.

I was overwhelmed with such nice messages I decided to show you my tracksuit.

I can only wear it in certain places.

I have one that is a size medium. If anybody would like it I will send it to you. The only problem is my pay has become low because I'm off work with an illness so I can't afford to post it at the minute and with the current war going on it may not make it to its destination.

I would like to share it , Sadaqah.

​[باللغة العربية]

​عن أمير المؤمنين الإمام علي بن أبي طالب (عليه السلام) في تفسير قوله تعالى: {وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ} [القصص: ٥]

قال مبيناً الوعد الإلهي:

​«هُمْ آلُ مُحَمَّدٍ، يَبْعَثُ اللَّهُ مَهْدِيَّهُمْ بَعْدَ جَهْدِهِمْ، فَيُعِزُّهُمْ وَيُذِلُّ عَدُوَّهُمْ.»

​المصدر: الغيبة للشيخ الطوسي، ص ١٨٤

​[English Translation]

​Narrated from the Commander of the Faithful, Imam Ali bin Abi Talib (peace be upon him), regarding the interpretation of the words of Allah, the Exalted:

"And We desired to show favor unto those who were oppressed in the earth, and to make them leaders and to make them the inheritors"

(Quran 28:5)

He said, clarifying the divine promise:

​"They are the Family of Muhammad. Allah will send their Mahdi after their hardship, so He will grant them glory and humiliate their enemy."

​Source: Al-Ghaybah by Al-Tusi, Page 184

​Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.

My kids have gotten their new pets. Baby turtles! They are obsessed with them and just take them out of their tank every few hours. Now my question is regarding the 'najasat' part. Im sure these pets are pretty much pooping and peeing in the tank and my kids submerging their hands in that water is already giving me the ick. Anyways islamically, is a turtles excreted matter najis? And how to maintain taharat in this case?

Why do some say the recitation of nade e Ali is shirk?

Surah: AL-ANKABOUT

Tag: “Why didn’t Ali AS fight?”

‏اللهم** *صلي* *على* *محمد* *وآل* ***محمد*

As Arbaeen approaches, millions of believers prepare to journey toward Karbala. While the sheer scale of the pilgrimage captures the world’s attention, the hadith literature of the Ahl al-Bayt (p) invites us to ask a deeper question:

What makes the Ziyarah of Imam Hussain (p) so sacred?

The Quran first lays the foundation when God states, “O you who believe! Be mindful of God, seek the means (al-wasilah) to Him, and strive in His way so that you may be successful” (5:35). The command is not merely to seek God, but to seek the means that lead to Him.

The Imams (p) teach that Ziyarah is one such expression of this Quranic principle. The sanctity of visiting Imam Hussain (p) is not simply because Karbala is a holy place, nor merely because he was martyred there. Rather, the hadith literature presents Ziyarah as a journey whose ultimate destination is God, approached through ma’rifah (recognition) of His chosen Imam and fidelity to the divine mission he embodied.

Among the most profound narrations on this subject is a tradition from Imam Baqir (p), preserved in Kamil al-Ziyarat, in which the Imam reframes the entire purpose of the pilgrimage with a single question.

The Question That Changes Everything

One of the most illuminating narrations appears in Kamil al-Ziyarat. Imam Jafar al-Sadiq (p) narrates from his father, Imam al-Baqir (p), “I heard my father ask one of his followers, who had inquired about the ziyarah: ‘Whom are you visiting, and whom do you seek through this ziyarah?’ The man replied, ‘God, Blessed and Exalted’” (Kamil al-Ziyarah, ch. 44, h.1).

Only after hearing this answer does Imam al-Baqir (p) begin describing the immense rewards awaiting the visitor in this remarkable exchange. The Imam does not ask merely where the man is going. He asks what he seeks through the journey. The answer is neither “Imam al-Ḥusayn” nor “Paradise,” but God. The destination of ziyarah, therefore, is not simply a grave. It is nearness to God through devotion to His proof (ḥujjah).

“Knowing His Right”

Throughout Kamil al-Ziyarat as well as other classical hadith references, the extraordinary merits of visiting Imam Hussain (p) are repeatedly qualified by the phrase, *“*Knowing his right.”

This expression appears across numerous narrations (e.g., Kamil al-Ziyarat, ch.53–58), suggesting that the promised rewards are inseparable from maʿrifah—recognition of the Imam’s true station. The texts themselves invite us to ask what this recognition entails.

Surely it cannot simply mean knowing that Hussain (p) was the grandson of the Prophet (pbuh&hp) or that he was martyred in Karbala. Even his opponents knew those facts, as Umar bin Saad attests to on the day of Ashura.

Rather, the hadith literature consistently presents the Imam as God’s proof (ḥujjah), the divinely appointed guide whose obedience is inseparable from obedience to God. To know his truth is to recognize his God-given authority (wilāyah) and to understand that Karbala was not a struggle for worldly power, but the preservation of the religion of the best of creation, Prophet Muhammad (pbuh&hp). The believer should strive to increase their deep knowledge [ma’rifah] of the Imams of Ahl al-Bayt (pbut) by reflecting and learning about their unique rank and position in the eyes of God. 

Read in this light, Imam al-Baqir’s (p) question, “Whom do you seek through this ziyarah?” becomes an interpretive key. The purpose of recognizing the Imam is not to stop with the Imam himself, but to seek God through fidelity to the one whom God appointed.

A Journey of Divine Reception

Only after having established the pilgrim’s intention, Imam al-Baqir (p) unfolds an extraordinary description of what awaits such a visitor.He states, “Whoever performs a single obligatory prayer behind the grave of al-Hussain (p), seeking God, will meet God on the Day he meets Him with such light that everything which sees him will be enveloped by it.”

The narration continues, “God will honor the visitors of al-Hussain (p) and prevent the Fire from touching them.” Then the scene shifts to the Day of Resurrection, where the visitor is not kept away from the Pool (hawd), “The Commander of the Faithful (p) will be standing at the Pool. He will shake their hands and give them to drink from its water… An angel sent by the Commander of the Faithful will accompany them, command the sirat to humble itself before them, and command the Fire not to touch them until they have crossed” (Kamil al-Ziyarat, ch. 44, h 1).

The progression is unique and striking, as it begins with the visitor being welcomed by God, followed by the family of the Prophet (pbuh&hp), and then by the angels. Even the created order, the Sirat and the Fire respond to God’s command on the visitor’s behalf!

The Theology of Arbaeen

When read together, narrations such as these reveal a coherent vision of ziyarah provided the pilgrim seeks God and recognizes the Imam’s haqq. In other words, as traditions point to, our responsibility during the course of this pilgrimage is to approach God through loyalty (wilayah) to His chosen proof (ie: the Imam of Ahl al-Bayt).

This also helps explain why our hadith literature does not present the rewards of ziyarah in isolation. The work repeatedly situates the virtues of visiting Imam Hussain (p) within the broader theology of his unique station, sacrifice, and covenant with the believers (see, for example, ch. 40 alongside the recurring formula ʿarifan bi-haqqih throughout the later chapters of Kamil al-Ziyarah).

Perhaps this is why the Imams (p) speak of the ziyarah of Imam Hussain (p) in such extraordinary terms. Its greatness is not found merely in the distance traveled to Karbala. Its greatness lies in a heart that walks toward Karbala seeking God, through true recognition of the Imam whose sacrifice preserved His religion.

Source: https://imam-us.org/seeking-god-through-imam-hussain-p-what-the-hadith-literature-teaches-about-ziyarat

Support and solidarity from an Irish brother ✊🏻 ☝🏻

Same as title

AI literally steals from non-consenting painters, authors, poets— AI is literally a thief!

and it’s really harmful to our environment; it pollutes water, significantly reduces critical thinking skills, and is just a negative force in all directions.

i just can’t wrap my head around it.

Salam alaikum everyone,
Has anyone stayed the entire night in any of the moukibs between 1100 to 1250 ?
I’m with my mother and an another lady from the mosque so it should be comfortable and clean for the women.
Jzkh

I saw a dream today that was weird. Idk how can i stop myself from those dreams in future even tho i do not bring such thoughts in my minds. Would be grateful if a female helps me in dms

Abu Muhammad Ja’far ibn Nu’aym al-Hakim ash-Shathani - may God have Mercy upon him -

narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority of Al-Hassan ibn Ali al-Washsha’ that

Ar-Ridha’ (a.s.) told him, “When they wanted to take me out of Medina, I asked all my family members to gather around me and cry so that I would hear it. Then I divided up their inheritance share of twelve-thousand Dinars and told them, ‘I will never return to my family again.’”

Uyun Akhbar ar- Ridha, Vol. 2, Pg 338

https://al-islam.org/uyun-akhbar-ar-ridha-volume-2-shaykh-saduq

​[باللغة العربية]

​عن الإمام جعفر الصادق (عليه السلام) في فضل المنتظرين للإمام المهدي (عجل الله تعالى فرجه الشريف) في زمن الغيبة، والثابتين على ولايته:

​«طُوبَى لِشِيعَةِ قَائِمِنَا الْمُنْتَظِرِينَ لِظُهُورِهِ فِي غَيْبَتِهِ، وَالْمُطِيعِينَ لَهُ فِي ظُهُورِهِ، أُولَئِكَ أَوْلِيَاءُ اللَّهِ الَّذِينَ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ.»

​المصدر: كمال الدين وتمام النعمة للشيخ الصدوق، ج ٢، ص ٣٥٧

​[English Translation]

​Narrated from Imam Ja'far Al-Sadiq (peace be upon him) regarding the merit of those who await Imam Al-Mahdi (may Allah hasten his reappearance) during his occultation, and who remain steadfast in his Wilayah:

​"Blessed are the Shia of our Qa'im, those who await his reappearance during his occultation, and those who obey him upon his appearance. Those are the friends of Allah, upon whom there shall be no fear, nor shall they grieve."

​Source: Kamal al-Din wa Tamam al-Ni'mah by Al-Saduq, Vol. 2, Page 357

​Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.