Our new year’s resolution, Syedna said, should be to redouble our efforts in amal saaleh (good deeds) – specifically remembrance and worship of Allah Ta’ala (bandagi), love his Awliya’ andremembrance of Aqa Husain SA....the video has been published with Arabic, English, Lisan ud-Dawat, Hindi, and Gujarati Subtitles.
Rasulullah SA said, “Whoever weeps, or causes someone to weep, or simulates weeping for my son Husain, Paradise is mandated for him.”Why do we mourn Imam Husain SA? Why has Allah Ta’ala promised Paradise if we weep for his martyrdom in Karbala? What is the philosophy behind it? Watch the majlis here.
On the day of Urus Mubarak, Syedna Qutbuddin TUS presided over Khatmul Qur’an Majlis in the afternoon at Darus Sakina and prayed Sadaqalla Doa. Following this Syedna presided on the Takht-i-Imami and delivered Waaz Mubarak. Watch the excerpt here.
We remember Syedna Burhanuddin’s RA profound words of doa “Husain na gham siwa koi gham na dikhawe.” While there is no solace for the grief of Karbala, in and of itself is solace for all grief...click here to read further.
Our Dai is showing us the way, all that we need to do, as we remember the sacrifice of our Aqa Husain in these days of Ashara and especially Ashura, is to live by the example set for us, by our Imam, and by his Dai today; and stand up for the defense of Dai and Dawat, and the future of our children and our community...click here to read further.
Remembering Imam Husain SA and his unequalled suffering and ultimate sacrifice, causes us to pause and reflect. It forces us to reflect on the reasons for which Imam Husain SA chose to sacrifice his companions, his family and his life. Imam Husain did so to for the sake of Truth and as a result of his unwavering belief in Allah Ta’ala’s promise...read further here.
Syedna Khuzaima Qutbuddin RA was a beacon of light. It is befitting that Syedna Qutbuddin’s roza, as Syedna Fakhruddin TUS said, “shines for the people of the sky as the stars shine for those on earth.” To contribute, please click here. Mumineen participate in the khidmat of niyaaz and also contribute regularly to join in the sawaab of Mazaar-e-Qutbi Niyaaz. If you would like to participate, click here.
Bihamdillah Imamat namaz and majalis are conducted all over the world by the raza mubarak of Syedna Taher Fakhruddin TUS. To find out more about majalis and events near you, and to connect with your local mas'ul and other mumineen click here.
Recognising the unique challenges of the time where Mumineen cannot always travel to be with Syedna Fakhruddin TUS personally, bethak via videoconferencing will be arranged on a weekly basis for Mumineen who wish to have an audience with Syedna TUS. For further details, click here.
We are pleased to present this fascinating paper by Shzd Dr Tahera Baisaheba that explores one of the primary themes of Amirul Mumineen’s SA orations (khutbahs): the contemplations on this world and the Hereafter. Click here to download the PDF.
The article entitled “Ali's Contemplations on this World and the Hereafter” was published in Essays in Islamic Philology (ed. Ali Reza Korangy et al 2016). (To purchase the collection of essays click here.)
Here is an excerpt from the article:
Discussing ʿAlī’s oration defending this world, Ibn Abī al-Ḥadīd implicitly refers to the context as justifying the 180-degree turn from ʿAlī’s usual approach, and he comments: “This piece is in praise of the world, and it illustrates ʿAlī’s ability to control his themes, maneuvering them in any which way he wished. Almost all his orations are in censure of the world, whereas here, he praises it. But he is true there, and he is true here.” Even in the orations that contain harsh condemnation of this world, if we look closely, the approach is more complex than meets the eye. Although ʿAlī is saying that the world deceives, through his castigation of the world, he is, in fact, metonymically castigating the people of the world— humans, who by their own volition have become enamored of her, to the degree that they have become oblivious to the hereafter. Knowledge of the context is vital in interpreting these oratorical texts. Just as ʿAlī’s orations help explain his times and scenes, his times and scenes help explain his orations. Understanding the background of his orations gives us a fuller awareness of why they were said and what they meant to their original audience. As we have seen, the orations discussed in this article are firmly grounded in the political reality of ʿAlī’s time, as well as in the literary scene of early Islamic Arabia. Contextualization provides us with a richer sense of those associations.
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