Are we truly a Shia?

A very important reminder of Imam Sayyid Ruhollah Khomeini (ra)

Congratulations to you all on the birth of the master of the monotheists, the father of the father of the Shuhada, and the great divider between heaven and hell - Ameerul Mo'mineen Imam Ali AS ?

The Miracle of Hadith al-Kisa

The remarkable healing of a young girl battling cancer through the recitation of Hadith al-Kisa

Narrated by Haj Agha Sayyid Mohammad Alavi Gorgani, as shared by Hujjat al-Islam Ustad Farahzad:

'The son of Ayatollah Alavi Gorgani, who leads prayers and gives sermons at the Jameh Mosque of Gorgan under the name Haj Agha Sayyid Mohammad Alavi, recounted this story:

He said, "Every once in a while, I announce that after the sermon, we will recite Hadith al-Kisa. Anyone who is ready can stay."

One night, we recited Hadith al-Kisa. The next night, as I was about to enter the mosque, I saw a woman with improper hijab standing in my path. She said, "Haj Agha, I have an urgent matter." She was crying a lot and said, "I was not someone who prayed, wore hijab, or came to the mosque. I was tired and was just passing by when I saw benches and chairs in the mosque courtyard, so I thought I would sit and rest."

"I noticed it was time for Maghrib prayer, and several congregational prayers were being held. Your prayer hall attracted me because my heart was broken for my young daughter, who had leukemia, and the doctors had given up on her. I thought I would perform ablution and pray, so I came to your prayer hall. You announced that you were going to recite Hadith al-Kisa, and I had heard that Hadith al-Kisa grants wishes."

"That night, I cried a lot, and my heart was broken. I turned to Lady Fatimah Zahra (peace be upon her) for the healing of my daughter who had cancer."

She said, "The gathering ended, and I went home. My daughter, who was undergoing treatment and needed blood formation in her body, used to drink a lot of water. I would leave a pitcher of water beside her bed at night. That night, she didn't wake up to drink water. In the middle of the night, she woke up and called out to me, saying, 'Mom, get up and bid farewell.' I said, 'No one has come, who should I bid farewell to?'"

"She said, 'Yes, don’t you see? The Prophet of God, Lady Fatimah Zahra, Ameer al-Mo’mineen, Imam Hasan, and Imam Husayn (peace be upon them) have come?' I told her, 'My dear, there is no one here.' She said, 'No, I was asleep when I saw a lady enter the room and said, "I am Fatimah Zahra (peace be upon her)." Then, all five members of the Ahl al-Kisa entered. Lady Zahra (peace be upon her) said, "Your mother turned to me, recited Hadith al-Kisa, and asked for your healing. I want to pray for your recovery."'

This girl continued, 'As Lady Zahra (peace be upon her) was sitting, she extended her hand out the window, and when she brought it back in, she had a glass with half of it filled with water. She handed it to me and said, "This is the remainder of my son Mahdi's (peace be upon him and may Allah hasten his reappearance) glass of water." She gave me the glass, and I drank it. Then she said, "You have been healed."'

Lady Zahra (peace be upon her) then told the girl, 'Tell your mother to observe hijab and pray at the earliest time.' After that, they said goodbye and were leaving when I woke up and called out to you to bid them farewell."

This woman, crying intensely, recounted the story to Ayatollah Alavi Gorgani, saying, 'I was deeply moved, but I still doubted whether it had truly had any effect.'

The next day, I took my daughter to the doctor who was a specialist and had been treating her. After examining and testing her, the doctor said, 'All the tests are negative. What has this girl done?' I then explained the story of Hadith al-Kisa and the events that had occurred. Hearing about the miracle, the doctor began to cry loudly."

The recitation of Hadith al-Kisa is a powerful means to resolve difficulties and fulfill needs. It has been highly recommended by many esteemed scholars as a source of blessings and divine mercy. Share and practice this profound supplication to bring peace and healing into your life.

Appreciate your mother!

Excerpt of the lecture by Mohammed Habib Mukhtarali

A mother has a valued and dignified role. Her contribution is acknowledged and appreciated. Her unparalleled gifts to the child have been aptly described by Imam Zayn al-Abideen (AS) in Risalatul Huqooq – The Chapter of Rights.

A Timeless Letter of Imam Khomeini (ra), written nearly 53 years ago, he sends a message to the Muslim & Arab Leaders and calling the Muslims of the world to fight against Zionism.

The Strength of a Scholar's Slap

The Bravery of Ayatollah Mar'ashi Najafi (ra) and his Unforgettable Stand against Oppression in the Holy city of Qom

'During the time of Reza Shah Pahlavi's enforcement of unveiling, the police chief of Qom, who was a particularly vile and contemptible individual, resorted to force to remove the veil and hijab from the heads of devout women.

One day, in the holy shrine of Hazrat Fatima al-Ma'sumah (SA), he entered among the modest and pious women who had come to visit. He attempted to forcibly remove the hijab of a devout woman. When she and other women present in the shrine cried out and protested, the late Grand Ayatollah Mar'ashi Najafi intervened.

Witnessing the situation, his sense of honour and courage were stirred by the injustice, and he stepped forward to support them, delivering a strong slap to the police chief’s face.
The police chief, taken aback by the slap, threatened Ayatollah Mar'ashi with death.

However, the following day, as the same police chief entered the marketplace, part of the market roof collapsed on him, instantly killing him. The people who were aware of the incident considered this event one of the miracles (Karamaat) of Ayatollah Mar'ashi Najafi.'

[Adapted and edited from the book:
Karamaat e Marashiyya]

The story of Ayatollah Mar'ashi Najafi, is a powerful reminder that scholars are not mere gentle voices but fierce protectors of faith and dignity. His bold act against a tyrant shows that true scholars do more than preach... they stand up, confront, and even strike when justice demands it. They are not meek figures but defenders who carry courage and action, unafraid to challenge oppression directly and defend the vulnerable.

This story firmly dispels the notion that scholars are meant to be passive or soft. A scholar must always be ready to lift his hand to uphold honour and integrity when words are not enough. For believers, it is a call to recognise that real scholars are fearless champions of Islamic values, who confront injustice head-on, and deserve full respect and support.

Parachinar under Attack!

Why is the Shia Genocide in Parachinar Being Overlooked?

We gravely condemn the heinous attacks on the Shias of Parachinar, who are besieged from all sides and suffering immensely by the Takfiris. Please request all to pressure the Pakistani regime and those responsible.

What is the True Purpose of mourning for Imam Husayn (AS)?

A Reflection on Contemporary Social Responsibility - explained by Shaheed Ayatollah Morteza Motahhari

'The traditional mourning for Imam Husayn (AS) today has transformed from a movement into a ritual. This mourning, which has rightfully been described many times as:

مَنْ بَکی‏ اوْ ابْکی‏ اوْ تَباکی وَجَبَتْ لَهُ الْجَنَّةُ

Imam Sadiq (AS) has said:
"Whoever weeps or pretends to weep, paradise is obligatory for them," and where even pretending to cry (simulating crying - tabaaki) is highly valued, originally aimed to stir emotions against the likes of Yazid and Ibn Ziyad and in favour of Husayn and his followers.

In a situation where Husayn represents a school of thought, a movement at a particular time, symbolising a specific social path and rejecting another, shedding a single tear for him is truly a form of solidarity.

Under the harsh conditions of Yazid's rule*, participating in the Husayni gathering of his followers and pretending to cry for the martyrs is a declaration of allegiance to the group of truth and a declaration of war against the group of falsehood, essentially an act of self-sacrifice. Here, the mourning for Husayn ibn Ali is a movement, a wave, a social struggle.

[This "Yazid" symbolically can be referred to any oppressive rulers or forces in the current era, drawing a parallel between the historical Yazid and modern-day oppressors].*

However, gradually the spirit and philosophy of this instruction are forgotten, and the content of this vessel is emptied, becoming merely a habit where people gather for mourning ceremonies without reflecting a specific social orientation and without the act holding any significant social meaning, only to gain rewards (which of course, will no longer have any rewards).

These ceremonies become disconnected from the duties of society and unrelated to the Husayns of the present time or the Yazids and Ubaydallahs of the current era. Here, the movement becomes a ritual, meaning it has turned into a habit, the content of the vessel has been emptied, and only the empty vessel remains.

In such ceremonies, even if Yazid ibn Muawiya himself were to rise from the grave, he would be willing to participate, perhaps even organise the grandest ceremonies. In such ceremonies, not only does "pretending to cry" (tabaaki) have no effect, even if one sheds tons of tears, it will make no difference.'

استاد مطهری، بررسی اجمالی نهضت‌های اسلامی در صدساله اخیر،
Ustaad Motahhari, A Brief Survey of Islamic Movements in the Last Century, pages 76-77

Therefore, Shaheed Ayatollah Morteza Motahhari explains that the essence and true purpose of mourning for Imam Husayn (AS) is not merely to engage in rituals or ceremonies for the sake of reward or tradition. Rather, it should serve as a reminder and a call to action against injustice and oppression, symbolising a commitment to the values and principles for which Imam Husayn (AS) stood for.

The true purpose is to inspire a movement towards truth, justice, and social responsibility, mirroring the struggle of Imam Husayn (AS) against tyranny and oppression. When these rituals become mere customs devoid of their original spirit, they lose their transformative power and become empty, much like the overturned vessel. The challenge is to ensure that these commemorations continue to reflect the social and moral struggles of the time, staying relevant and impactful.

Regulations for Legitimate Rituals

Husayni rituals are divided into two categories: those that are explicitly prescribed and those that are not. The first category includes activities like reciting poetry, inducing tears, and reading the Ziyarat Ashura, among others.

The second category involves newly introduced practices that do not have explicit textual backing. For these, scholars stipulate two conditions for their legitimacy and desirability:

1. They must be considered by common sense and rational people as expressions of grief and sorrow, such as wearing black, crying, and other practices commonly recognised as symbols of mourning and sadness in societies.

2. They must not result in any prohibited outcomes, such as disgrace, insult, injury, exploitation, or misuse against the Shia community.

If these two conditions are met in a newly introduced practice, it is considered part of the ritual. However, if a practice is questionable in terms of being an expression of grief or causes harm or disgrace to the sect, it does not qualify as a ritual due to the absence of the required conditions.

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