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justforbooks · 4 days

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Ebrahim Raisi

Ruthless prosecutor linked to thousands of executions who rose through the theocratic ranks to become the president of Iran

The career of Iran’s president, Ebrahim Raisi, who has been killed in a helicopter crash aged 63, was defined by violent events. His initiation into politics was triggered by the 1979 Iranian revolution, one of the most cataclysmic and epoch-shaping events of the late 20th century, which unfolded with headline-grabbing drama as Raisi was just turning 18.

Given the heady fervour of that revolutionary period, with daily mass street demonstrations eventually leading to the toppling of Shah Mohammad Reza Pahlavi, the country’s once seemingly invincible western-allied monarch, followed by the return from exile of the messianic cleric Ayatollah Ruhollah Khomeini to ecstatic acclaim, it is perhaps no surprise that a militant, impressionable young activist was sucked into the political system that took shape in the aftermath, was moulded by it - and later participated in some of its more unsavoury actions.

With the theocratic Islamic regime in its infancy, tottering in the face of often violent internal opposition and military attack from Saddam Hussein’s Iraq, which invaded Iran in September 1980, the young Raisi cut his political teeth in the fledgling system’s judiciary, administering revolutionary justice to political opponents.

He apparently did so with precocious aplomb and a ruthlessness that some say bordered on cruelty. In 1981, aged only 20, he was appointed prosecutor of Karaj, a large town near Tehran; within four months, he was combining that role with prosecutor of Hamadan province, more than 300km away. Political executions during this period were commonplace, although the young Raisi’s direct role in those were unclear.

By 1985, his ideological commitment and judicial zeal earned him a significant promotion to the post of deputy prosecutor of Tehran, Iran’s sprawling capital. He was now well and truly part of the newly formed establishment, so much so that he eventually came to the direct attention of Khomeini, by now undisputed leader of the revolution, who reportedly gave him extrajudicial responsibilities.

It was this relationship that led to a baleful episode that cast an enduring shadow over Raisi’s career and which, critics say, should be the legacy for which he should be remembered.

In 1988, he was among at least four judicial and intelligence ministry-linked figures later revealed to have been members of a shadowy “death committee” established on Khomeini’s orders to oversee the execution of thousands of political prisoners.

According to varying estimates, between 1,700 and 4,400 prisoners – mostly members of the dissident Mojahedin-e Khalq (MEK), but also leftists, and many of them reportedly in their teens – were summarily put to death. Amnesty International said many had been subject to torture and inhumane treatment. To this day, the executions represent arguably the worst violation of human rights in the 45-year history of the Islamic Republic.

A surviving political prisoner, Iraj Mesdaghi – a writer and activist now exiled in Sweden – recalls seeing Raisi, dressed in plain clothes rather than clerical robes, arriving at Gohardasht prison in Karaj for the purpose of making sure executions were carried out and personally witnessing them. One photograph of Raisi from the period depicts a very different persona from the austere, turbaned figure of his presidential years.

How Raisi acquired such pitiless zeal is open to question. Born into a clerical family, near the religious shrine city of Mashhad, he had begun seminary studies in Qom – seat of Iran’s Shia Islamic establishment – at the age of 15, studying at the Ayatollah Borujerdi school at a time when the city began to be plunged into a state of pre-revolutionary ferment, with cassettes of the exiled Khomeini’s sermons being distributed among devout opponents to the shah’s rule.

Whatever the antecedents, there can be no doubt that Raisi’s commitment to Khomeini’s puritanical vision of Velayat-e-Faqih (rule by Islamic jurisprudence) was unambiguous and lasting.

Under Ayatollah Ali Khamenei, who succeeded Khomeini as supreme leader after the latter’s death in 1989, Raisi ascended to a series of senior judicial positions that kept him close to the heart of the theocracy, including the role of special clerical court prosecutor from 2012 until 2021 and head of the judiciary. During his two years in the latter post, he oversaw more than 400 executions, according to the Norway-based Iran Human Rights organisation.

At the same time, as the regime under Khamenei – who has the last word on all state matters – turned its face against liberalising reform, Raisi’s political stock rose. With the supreme leader’s apparent approval, he stood in the 2017 presidential election as a conservative candidate but was beaten soundly by the incumbent, Hassan Rouhani, a centrist who had taken on the mantle of a reformist in a climate that had become steadily more intolerant of a loosening of Islamic strictures on social behaviour.

In 2021, once more with Khamenei’s backing, Raisi tried again and this time prevailed, on a historically low turnout of 48.8% and with 3.7m ballots not counted – either because they were deliberately left blank or voters had written in protest choices, in anger over the mass disqualification of other candidates.

As a president he seemed a markedly greyer figure than previous incumbents, such as the populist Mahmoud Ahmadinejad, or Mohammad Khatami, the popular cleric who had become a champion of reformism by trying to relax the social impact of Iran’s rigid religious rules.

But the political – and contrasting – effect of having Raisi in office became clear in September 2022 following the mass protests triggered by the death in custody of Mahsa Amini, a young Kurdish woman who had been arrested for alleged improper observance of Islamic hijab. Her death spawned a wave of rebellion and the launch of a self-styled movement calling itself “Woman, Life, Freedom”, with women openly flouting strict rules on wearing head covering.

In response, Raisi presided over a brutal clampdown resulting in the deaths, so far, of at least 500 protesters. Repression in the Islamic Republic was not new, but critics detected in the severity of the response an ideological zeal greater even than the crackdown on the 2009 protests that had greeted Ahmadinejad’s disputed re-election.

Raisi’s reward for such orthodoxy was to be spoken of as a possible supreme leader-in-waiting, in succession to Khamenei, who is 85. The abrupt ending to his life in a downed presidential helicopter terminates a controversial political career and renders such speculation moot.

Raisi is survived by his wife, Jamileh Alamolhoda, a writer and scholar, whom he married in 1983, and their two daughters.

🔔 Ebrahim Raisi, politician, born 14 December 1960; died 19 May 2024

Daily inspiration. Discover more photos at Just for Books…?

#just for books #Ebrahim Raisi #in memoriam

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asma-al-husna · 1 month

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Allah calls Himself Al-Khaaliq— The Creator, or the Maker— on 11 occasions in the Quran. He is the One who creates everything from nothing. Al-Khaaliq invents and perfects according to His will and with the knowledge of what will happen!

The Creator, the Maker, the Planner

Khaaliq or Khallaaq (intensification) comes from the root khaa-laam-qaaf which points to three main meanings. The first main meaning is to measure accurately or to proportion one thing according to another and the second is to create something based on a devised model or pattern. The third main meaning is to bring a thing into existence from non-existence and after making it exist, to change it to something else.

This root appears 261 times in the Quran in eight derived forms. Examples of these forms are khalaqakum (“created you”), khuluqin (“of moral character”), and ikhtilaaqun (“a fabrication”).

Linguistically, khalq refers to creating, making, and giving measurement. Al-Khaaliq is the One who created the material and time present in the universe, gave matter to its properties and set in motion its laws. He has total control over everything and manages all its affairs but is independent of all that He created. Allah alone is the creator and all the rest is creation.

Al-Khaaliq Himself says: He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names [Quran 59:24] Say, ‘Allah is the Creator of all things, and He is the One, the Prevailing.’ [Quran, 13:16] and That is Allah, your Lord, Creator of all things; there is no deity except Him, so how are you deluded? [Quran, 40:62]

The product of Allah

Allah ‘azza wajal mentions in the Quran that He is ahsaanul khaaliqeen, the best of creators. This is meant metaphorically— there are no other creators. When we look at tawheed— our belief in the oneness of Allah— we see two aspects: the unity of Allah and the unity of the creation. They are not mixed in any way, the creation is the product of Allah Al-Khaaliq.

For example a chair: the cotton fabric comes from plants, the metal from rocks, and the wood from trees; all that people did is reassemble these sources into a piece of furniture. Human beings manipulate or reassemble that which already exists— we cannot and will never create anything.

A mind-blowing argument

Most ayaat of the Quran are a reminder for those who believe in Allah ‘azza wa jall, reminding them of Him as Creator and how to praise and be thankful to Him. In a few ayaat Al-Khaaliq powerfully presents the truth to atheists: Or were they created by nothing, or were they the creators [of themselves]? Or did they create the heavens and the earth? Rather, they are not certain. [Quran, 52:35-36]

The argument starts with Allah ‘azza wa jall giving the atheists a first option: if they don’t believe in a creator then were they created from nothing? Nothing cannot produce something, that’s the first option cancelled.

Allah gives them a second option: then, did you create yourselves? If you didn’t exist then you can’t do any creating. Allah ‘azza wa jall continues: did you create the heavens and the earth? Even if they claim to have created themselves, did they create the vast heavens and earth? Indeed, they are uncertain; somebody had to create them. Al-Khaaliq leaves mankind with these two options to think about. That is the logic of belief in Allah ‘azza wa jall, and the believers should be able to convey these ayaat or verses.

How Can You Live by This Name?

1. Strengthen your relationship with al-Khaaliq.

If there is anything you desire, ask the One who creates everything; if you desire children ask Al-Khaaliq, but also turn to Him for the smallest matters. The Messenger of Allah salallahu ‘alayhi wa sallam said: Each of you should ask for his needs from Allah, even if the strap of your sandal breaks, because if Allah does not facilitate it, it will never be possible. [At-Tirmidhee] No evil eye, magic, or any force on earth can prevent what Al-Khaaliq has destined to come into existence. Firawn tried his best to prevent Musa ‘alayhi sallam from coming into being and growing up to destroy his kingdom, but when Al-Khaaliq decides to create something it will be! So ask Him for all your needs and wishes.

2. Don’t fear created things.

Don’t fear the creation, only fear the Creator. Stop fearing people’s opinions, poverty, failure, etc., and focus on pleasing Al-Khaaliq. He will suffice for your needs. Our problem is that we often try to please people while angering Allah ‘azza wa jall, like joining in backbiting to be “cool.” The Prophet salallahu ‘alayhi wa sallam said: Whoever sought the pleasure of Allah though it was displeasing to the people then Allah becomes pleased with him, and will make the people pleased with him, and whoever sought the pleasure of the people though it was displeasing to Allah then Allah becomes displeased with him and will make the people displeased with him. [Ibn Hibban, At-Tirmidhee]

3. Don’t call people “creator.”

In the English language “to create,” is also used in the senses of forming, producing, or making. However, referring to “creating” we must not use it for people in the sense of making something existent from nothing, calling people “creator.”

4. Look at nature.

Allah al-Khaaliq says: You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky] -don’t be content with just one look, look more times and see- are there any breaks [Quran, 67:3] And the earth – We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind, Giving insight and a reminder for every servant who turns [to Allah]. [Quran 50: 7-8] Form a new habit: take at least five minutes each day to sit down, day or night, and actively look around you, remember Al-Khaaliq, and stand before Him.

O Allah, Al-Khaaliq, we know that You are the Creator of all that existed, exists, and will exist. Lead us to unshakable belief in you as our Creator and let us never ascribe partners to You. Guide us to please You and to ask You for our needs and wishes, awaken us to reflect on the creation, and make us of those who are good in form and good in manners, ameen!

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fluffy-appa · 4 days

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THE RULING ON THE RAFIDAH

Imam Malik رحمه الله said,

"The one who reviles the Companions of the Prophet does not have any share in Islam." [as-Sunnah 2/557]

Imam Abu Hanifa رحمه الله said,

"Whoever doubts the caliphate of Abu Bakr and Umar is a kafir." [Al Sawaiq al Muhriqlih, Pg. 362-363]

Imam Shafi رحمه الله said,

"A Rafidhi will have no intercession, this is only for a Muslim." [Al Kafaaya 1/126]

Imam Ahmad رحمه الله said,

"The Rafidah have nothing to do with Islam." [Usul as Sunnah Pg. 821]

Imam Bukhari رحمه الله said,

“I don't see any difference between praying salah behind a Rafidhi and a Jew." [Khalq Afaalul Ibaad, Pg. 14]

Ibn Taymiyyah رحمه الله said,

"They are the most evil of the people of desires and deserve to be killed more than the Khawarij." [Majmoo al Fataawa 28/482]

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tawakkull · 9 days

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ISLAM 101: Spirituality in Islam: Part 236

Khuluq (Good Nature)

Good nature, in addition to meaning temperament, disposition, and character, is a goal to which a traveler aspires, for it is the most important dimension of creation. In brief, this station means that one is characterized (equipped) with God’s qualities or way of acting. For example, God is All-Forgiving; therefore, one must be forgiving. One who realizes this sacred goal can easily do every good thing or deed.

The words khalq (creation) and khuluq (nature) are derived from the same root word. Khalq relates to the external form or appearance, the visible, material, and experienced dimension of existence; khuluq is concerned with the spiritual dimension, meaning, or content. An individual cannot be judged or known by his or her outer appearance, for one’s real identity lies in one’s character, temperament, and natural disposition. However many different images one may project; one’s true character or temperament eventually will reveal itself. How meaningful are the following words of an Arab poet of the pre-Islamic Age of Ignorance:

If a man has a bad quality, sooner or later it will reveal itself;

Let him continue to think that it can remain hidden.

In other words, the outer appearance is deceiving, for one’s natural disposition removes or corrects all deceptions and thereby reveals one’s true nature. Since one may acquire a second nature through education and habituation, moralists divide nature into good and bad. In the present context, we use “nature” to mean “good nature.”

The most correct standard of a good spiritual life, one that Sufism uses to describe or qualify a person, is good nature. One who has taken a few steps forward in good nature may be regarded as advanced in the spiritual life. Although miracles, dazzling stations, and superhuman actions may be acceptable when they issue from good nature, they are worthless if not combined with good nature.

When asked which believer was better on account of his or her belief, the Prophet Muhammad, upon him be peace and blessings, answered: The one who is better in conduct or nature. [1] This is natural, because God praises and consoles His most distinguished servant the Prophet Muhammad, upon him be peace and blessings, not with His extraordinary favors but with his laudable virtues and praiseworthy qualities, declaring: You stand on an exalted standard of character (68:4). His nature was the aim and fruit of his creation. Since the Prophet’s conduct embodied Islam and the Qur’an, when his wife ‘A’isha, may God be pleased with her, was asked about his conduct by Sa’id ibn Hisham, she answered: Do you not read the Qur’an? His conduct is (the embodiment of) the Qur’an. [2]

The verse: You stand on an exalted standard of character (68:4) shows that the incomparable conduct of the Prophet, upon him be peace and blessings, was based on the Qur’an. In addition to his outer and inner faculties and senses, and the material and immaterial aspects of his creation and character, the Prophet, upon him be peace and blessings, was endowed with all potentialities needed to be the most forward and greatest representative of human virtue. Developing these potentials to the highest degree possible, he attained the highest degree of human perfection.

Not content with this state, as is declared in the verse: Surely, in the Messenger of God you have a good example for him who hopes for God and the Last Day, and remembers God much (33:21), he established the most excellent example for his followers and thereby gradually transformed them into the most virtuous community of all time. With such sayings as: The most perfect in belief among the believers are the most perfect in conduct [3]; A man can “cross” with good conduct the “distances” which he cannot with acts of worship and adoration [4]; and: The first virtue to be weighed in the Balance (in the other world) is good conduct, [5] and by employing the perfect, fruitful principles he brought to perfect humanity, he guided his followers to the realms where angels move.

The signs of good nature have been summarized as follows: a person possessing this quality does not hurt anybody by either word or deed, overlooks those who hurt him or her and forgets the evils done, and returns evil with good. The Prophet, upon him be peace and blessings, who is praised with the verse: You stand on an exalted standard of character (68:4), is the most excellent example of these virtues. He was not offended by the one who stood before him and told him to be just, [6] by the one who pulled his robe from the back and hurt him, [7] by the one who threw dust on his head and insulted him, or by the one who slandered his innocent and beloved wife ‘A’isha. [8] In fact, he visited each of these individuals when they became ill [9] and followed their funeral processions. He did so because good nature was a dimension of his blessed existence.

Many people seem to be good natured, mild-mannered, and humanitarian, although good conduct and mildness are no more than affectations. When they experience a little irritation, anger, or harsh treatment, their true nature will be revealed. One who has good nature does not change his or her manners even when in a hellish state, but remains mild and shows no harshness. A heart open to good nature is like a very broad space in which one can bury one’s anger and rage. As for those intolerant and impatient ones who display bad conduct, they are, like Cain, more stupid than the raven, and can find no place to bury their anger, hatred, and ill feelings.

Let us conclude this discussion with the following couplet:

It is by good nature that a man can be perfected;

It is by good nature that the order of the world is maintained.

[1] Sulayman ibn Ash’as al-Sijistani Abu Dawud, Sunan Abi Dawud, 4 vols. (Beirut, n.d.), 14; Ibn Hanbal, Musnad, 2:250.

[2] Muslim, “Musafirin,” 139.

[3] Abu Dawud, Sunan, 14; Ibn Hanbal, Musnad, 2:250.

[4] Al-Haythami, Majma’ al-Zawa’id, 8:24.

[5] ‘Ala al-Din ‘Ali al-Muttaqi al-Hindi, Kanz al-‘Ummal fi Sunan al-Aqwal wa al-Af ‘al, 8 vols. (Beirut: 1985), hadith no. 5160.

[6] Al-Bukhari, “Adab,” 95; Muslim, “Zakat,” 142.

[7] Al-Bukhari, “Khumus,” 19; Muslim, “Zakat,” 142.

[8] Al-Bukhari, “Shahada,” 15; Muslim, “Tawba,” 56.

[9] Abu Dawud, “Jana’iz,” 1.

#allah #god #islam #muslim #quran #revert #convert #convert islam #revert islam #revert help #revert help team #help #hadith #islam help #converthelp #how to convert to islam #convert to islam #welcome to islam

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his-heart-hymns · 7 months

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Yu hi hameshaa ulajhati rahi hai zulm se Khalq

Na unki rasm naii hai na apani riit naii

Yu hi hameshaa khilaaye hai humne aag me phuul

na unki haar naii hai na apanii jeet naii.

Thus always has the world grappled with tyranny

Neither their rituals nor our rebellion is new

Thus have we always grown flowers in fire

Neither their defeat, nor our final victory is new!!!

#gaza #free palestine #palestine #israel #israel is a terrorist state #urdu literature #urdu aesthetic #urdu shayari #urdu poetry #urdu lines #urdu stuff #desi academia #desi aesthetic

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upennmanuscripts · 7 months

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Manuscript Monday: LJS 398 - Maqālah fī khalq al-insān. = مقالة في خلق الانسان. (Video Orientation)

Dot Porter, Curator, Digital Research Services at the University of Pennsylvania Library, presents a video orientation to LJS 398, a medical treatise in 50 chapters, 35 concerning reproduction and the final 15 addressing the soul and intellect from a neoplatonic perspective. Copy completed in Mamluk Syria or Iraq by ʻAbd al-Raḥmān ibn ʻAbd al-Salām al-Ṣafūrī on 15 Jumādá al-Ākhirah A.H. 689…

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ghelgheli · 5 months

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Radical Islam: The Iranian Mojahedin, Ervand Abrahamian

(the Mojahedin-e Khalq underwent a schism in 1975, the majority breaking with Islamism and adopting a more secularist Marxism after years of tension with the secular Marxist Fadaayaan-e Khalq. this did not resolve the tensions between them, and the fadaayaan accused the mojahedin of "maoist dogmatism" while the mojahedin accused the fadaayaan of collaborationism [ibid]. where's that disco elysium line?)

#reading #vatan #ervand abrahamian

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ilmtest · 2 months

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Our Creed

Then the Shaykh (Ibn Taymiyyah) may Allah have mercy on him said: Whereas the Ahl al-Sunnah wa ʿl-Jamāʿah follow the Book and the Sunnah, ثم قال الشيخ - رحمه الله: وأهل السنة والجماعة يتبعون الكتاب والسنة they obey Allah and His Messenger. ويطيعون الله ورسوله Thus, they follow al-ḥaq (ie: the truth) and show mercy towards al-khalq (ie: the creation). فيتبعون الحق ويرحمون الخلق. And the first bidaʿh (ie: innovation) to have appeared in al-Islām is the innovation of al-Khawārij wa ʿl-Shīʿah. وأول بدعة حدثت في الإسلام بدعة الخوارج والشيعة Ṣāliḥ b. Fawzān al-Fawzān, Aḍwāʾ min Fatāwá Shaykh al-Islām Ibn Taymiyyah 1/125 صالح الفوزان، أضواء من فتاوى شيخ الإسلام ابن تيمية ١/١٢٥ https://t.me/Goldenshamela/80 @ilmtest [https://t.me/ilmtest]

#islam #islaam #islamic #islaamic #muslim #salafi #salafiyyah #salaf #creed #beliefs #aqeedah #khawarij #shia #shiah #raafidah #rawafid #rafidah #sheeah #bida #innovation #innovations

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twenty-first-century-ki-laila · 1 year

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Lazim hai ke hum bhi dekhenge

Wo din ke jis ka wada hai

Jo lauh-e-azl mein likha hai

Jab zulm-o-sitam ke koh-e-garan

Rooi ki tarah ur jaenge

Hum mehkoomon ke paaon tale

Ye dharti dhar dhar dharkegi

Aur ahl-e-hakam ke sar oopar

Jab bijli kar kar karkegi

Bas naam rahega Allah ka

Jo ghayab bhi hai hazir bhi

Jo manzar bhi hai nazir bhi

Utthega an-al-haq ka nara

Jo mai bhi hoon tum bhi ho

Aur raaj karegi Khalq-e-Khuda

Jo mai bhi hoon aur tum bhi ho

Hum dekhenge,

Lazim hai ke hum bhee dekhenge

-Faiz Ahmed Faiz

(Into) hell? They shall enter into it and an evil place it is to settle in.

-Quran [14:29]

#desi tumblr #desi tag #desiblr #writers on tumblr #urdu shayari #urdu literature

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mental-mona · 4 months

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Excerpt:

In 1979, Iran underwent an Islamic Revolution that reversed decades of progress in economic development, women’s rights, education, health, and more. But why would a country that had taken such strides toward a promising future undergo a revolution? To understand this, it's important to recognize that the so-called Islamic Revolution in Iran was not purely Islamic — it was initiated by leftists and executed by both leftists and Islamists.

Many Mullahs, including Ayatollah Khomeini, grew increasingly enraged with Iran's rulers, Reza Shah and his son Mohammad Reza Shah (the last of the Pahlavi royal dynasty) due to their progressive reforms concerning women's rights. These reforms, perceived as Westernized and contrary to Islamic values, were instrumental in inflaming the discontent that fueled the Islamic Revolution. However, the Mullahs themselves lacked the political skills necessary to instigate a revolution on their own.

In the years leading up to the revolution, Iranian leftists, deeply influenced by revolutionary communist theories and literature, were also growing restless and impatient. Lacking the means to mobilize a people’s revolution independently, these leftists found allies in the Islamic clerical establishment. The mullahs, with their extensive network in mosques and influence over the populace, provided the perfect machinery for an uprising. Together, they were powerful enough to overthrow the system.

...

A key architect in building the ideological framework for the Islamic Revolution was the Iranian sociologist Ali Shariati. Influenced by his time among Parisian radicals in the 1960s, he sought to reinterpret Islam with a strong emphasis on social justice and anti-imperialism by incorporating elements of revolutionary Marxism. He aimed to synthesize these schools of thought to mobilize the Muslim masses (especially the youth) against imperialism, and to promote social change within an Islamic framework. His Islamic-left ideology was the single most influential doctrine that led to the 1979 revolution.

The revolution succeeded. The Pahlavi shahs were deposed and the Ayatollah Khomeini emerged as the leader of Iran. It didn’t take long after the success of the revolution, however, for leftist ideals to be jettisoned.

...

In 1988, the Islamic Republic began coordinating extrajudicial mass executions of political prisoners, including the Tudeh Party and members and supporters of other leftist political groups. The main target of the killings was the People's Mojahedin Organization of Iran, also known as Mojahedin-e-Khalq (MEK), a militant leftist group. Khomeini issued an order for their execution referring to them as "moharebs" (those who war against Allah) and "mortads" (apostates from Islam), using their alleged non-Islamist beliefs and actions as a justification.

...

Iran today ranks among the least free countries in the world. LGBT people have virtually no rights. Same-sex behavior between gay and bi men is a crime that carries a maximum penalty of death. Indeed, thousands of LGBT people have been executed by the Iranian regime since the 1979 Revolution. Women who refuse to wear the hijab risk brutal attacks, imprisonment, or even death, as the much-publicized case of Mahsa Jina Amini showed. And political and religious minorities live as second-class citizens or worse. How might things have turned out if the progress prior to the revolution had been allowed to continue?

The trends, behaviors, and beliefs that led to the disastrous Iranian Revolution threaten to repeat themselves today in the West. We have already begun to see early glimpses. The most prominent example is the ongoing wave of mass anti-Israel and/or pro-Hamas protests following the Oct 7th attacks. Not only has Hamas been a disaster for women, LGBT people, and their own civilians, but the Palestinian “one state” solution would result in a country as unfree as Iran — and one equally antithetical to left-aligned values. Other warning signs include the case of Hamtramck, Michigan, where a progressive-backed Muslim-majority town council voted to ban Pride flags, or the spate of young TikTokers siding with Osama bin Laden’s 21-year-old “Letter to America.” This goes beyond Islamism. Segments of the far-left and Christian far-right are more than willing to team up, as we’ve seen in recent years with European populist movements, the opposition to defending Ukraine from Russian conquest, and radical lefties voting for Donald Trump to “let the empire burn.” The question is: why?

There is a particular strain within leftist thought that often exhibits a fascination with revolution and a drive to dismantle and disrupt, sometimes indiscriminately. Young (and some not-so-young) radicals see the problems that exist today, and with no appreciation for how far we’ve come, pronounce society to be irredeemably flawed. The only solution is to tear it all down. Whatever rises from the ashes, this dubious logic goes, cannot help but be better than the status quo. This perspective, while rooted in a desire for human betterment, usually leads to the precise opposite. Such revolutionary zeal is not just a desire for change, but an impulse to break the existing order, often “by any means necessary”, as so many recent anti-Israel protest signs can attest. This includes allying with any group or ideology that opposes the current power structures. This “enemy of my enemy is my friend” approach leads to alliances that are, at best, ideologically inconsistent, and at worst, counterproductive to the values that many leftists traditionally uphold.

In their pursuit of anti-establishment goals, many leftist factions find common ground with Islamist movements, not because of shared values, but because of a shared opposition to perceived imperialist or colonialist forces. The fact that Islamic fundamentalists oppose women’s rights, secular governance, and basic freedoms; the fact that they criminalize homosexuality and bisexuality in every society they control, is willfully overlooked by the far-left in the pursuit of a common adversary. But the blanket romanticizing of perceived underdogs, often without a critical assessment of their values or intentions, risks empowering forces that, given requisite power, could establish regimes far more oppressive than those they replace. In their quest for a radical overhaul, they’re willing to discard tangible progress in the pursuit of an idealized, hypothetical future. In Iran, decades of progress in economic development and women’s rights were thrown away in the revolution. The West today, which is so much further along, has even more to lose.

#israel palestine conflict #strange bedfellows #iran revolution #history repeats itself #not so progressive #woke madness #israel hamas conflict #leftist antisemitism

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loverandservantoftheahlulbayt · 5 months

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🍃🕊🍃 Lady Fatima al-Zahra (sa)

Dua after Magrib Salat

From Sahifa Zehra (sa)

اَلْحَمْدُ لِلهِ الَّذِيْ لَا يَبْلُغُ مَدْحَتَهُ الْقَائِلُوْنَ، وَ الْحَمْدُ لِلهِ الَّذِيْ لَا يُحْصِيْ نَعْمَاءَهُ الْعَادُّوْنَ، وَ الْحَمْدُ لِلهِ الَّذِيْ لَا يُؤَدِّيْ حَقَّهُ الْمُجْتَهِدُوْنَ، وَ لَا اِلٰهَ اِلَّا اللهُ الْاَوَّلُ وَ الْاٰخِرُ، وَ لَا اِلٰهَ اِلَّا اللهُ الظَّاهِرُ وَ الْبَاطِنُ، وَ لَا اِلٰهَ اِلَّا اللهُ الْمُحْيِيْ الْمُمِيْتُ، وَ اللهُ اَكْبَرُ ذُوْ الطَّوْلِ وَ اللهُ اَكْبَرُ ذُوْ الْبَقَاءِ الدَّائِمِ.

alhamdo lillaahil lazee laa yablogho midhatahul qaaeloona, wal hamdo lillaahil lazee laa yohsee na’maa-ahul a’addoona, wal hamdo lillaahil lazee laa yo-addee haqqahul mujtahedoona, wa laa elaaha illal laahul awwalo wal aakhero, wa laa elaaha illal laahuz zaahero wal baateno, wa laa elaaha illal laahul mohyil momeeto, wal laaho akbaro zut tawle wal laaho akbaro zul baqaa-id daa-eme.

Praise be to the one, Whose praise cannot be encompassed together even by all the speakers. All praise is for God, whose bounties cannot be counted by even all those, who count. All praise is for God, whose right cannot be restored even by those, who try to restore it. And there is no god, except Allah, the first and the last. And there is no god, except Allah, the apparent and the hidden. And there is no god, except Allah, the giver of life and death. And Allah is the greatest and owner of rewards and Allah is the greatest and He is eternally present.

وَ الْحَمْدُ لِلهِ الَّذِيْ لَا يُدْرِكُ الْعَالِمُوْنَ عِلْمَهٗ، وَ لَا يَسْتَخِفُّ الْجَاهِلُوْنَ حِلْمَهٗ، وَ لَا يَبْلُغُ الْمَادِحُوْنَ مِدْحَتَهٗ، وَ لَا يَصِفُ الْوَاصِفُوْنَ صِفَتَهٗ وَ لَا يُحْسِنُ الْخَلْقُ نَعْتَهٗ.

wal hamdo lillaahil lazee laa yudrekul a’alemoona i’lmahu, wa laa yastakhifful jaaheloona hilmahu, wa laa yabloghul maadehoona midhatahu, wa laa yaseful waasefoona sefatahu wa laa yohsenul khalqo na’tahu.

All praise is for Allah, whose knowledge cannot be perceived even by the learned; and whose knowledge cannot be labeled as ordinary even by the ignorant; and the praisers cannot reach upto the end of His extolling and the describers cannot describe Him. And even all creatures together cannot describe Him fully.

وَ الْحَمْدُ لِلهِ ذِيْ الْمُلْكِ وَ الْمَلَكُوْتِ، وَ الْعَظَمَةِ وَ الْجَبَرُوْتِ (وَ الْعِزِّ) وَ الْكِبْرِيَاءِ، وَ الْبَهَاءِ وَ الْجَلَالِ، وَ الْمَهَابَةِ وَ الْجَمَالِ، وَ الْعِزَّةِ وَ الْقُدْرَةِ وَ الْحَوْلِ وَ الْقُوَّةِ، وَ الْمِنَّةِ وَ الْغَلَبَةِ، وَ الْفَضْلِ وَ الطَّوْلِ، وَ الْعَدْلِ وَ الْحَقِّ وَ الْخَلْقِ وَ الْعَلَاءِ، وَ الرِّفْعَةِ وَ الْمَجْدِ، وَ الْفَضِيْلَةِ وَ الْحِكْمَةِ وَ الْغِنَاءِ وَ السَّعَةِ وَ الْبَسْطِ وَ الْقَبْضِ، وَ الْحِلْمِ وَ الْعِلْمِ، وَ الْحُجَّةِ الْبَالِغَةِ وَ النِّعْمَةِ السَّابِغَةِ وَ الثَّنَاءِ الْحَسَنِ الْجَمِيْلِ وَ الْاٰلَاءِ الْكَرِيْمَةِ، مَلِكِ الدُّنْيَا وَ الْاٰخِرَةِ وَ الْجَنَّةِ وَ النَّارِ، وَ مَا فِيْهِنَّ تَبَارَكَ (اللهُ) وَ تَعَالٰى.

wal hamdo lillaahe zil mulke wal malakoote, wal a’zamate wal jabaroote (wal i’zze) wal kibreyaa-e, wal bahaa-e wal jalaale, wal mahaabate wal jamaale, wal i’zzate wal qudrate wal hawle wal quwwate, wal minnate wal ghalabate, wal fazle wat tawle, wal a’dle wal haqqe wal khalqe wal a’laa-e, war rif-a’te wal majde, wal fazeelate wal hikmate wal ghenaa-e was sa-a’te wal baste wal qabze, wal hilme wal i’lme, wal hujjatil baaleghate wan ne’matis saabeghate was sanaa-il hasanil jameele wal aalaa-il kareemate, malekid dunyaa wal aakherate wal jannate wan naare, wa maa feehinna tabaarakal (laaho) wa ta-a’alaa.

All praise be for Allah, Who is the owner of kingdom and dominion; owner of the great and tremendous force; owner of honor and greatness; owner of elegance of majesty and awe and beauty and power and strength and force and might and favor and clout and goodwill and nobility and justice and truth; and good manners and greatness, exaltation and enormity, and excellence and wisdom; and self-sufficiency and wideness; and tying up and opening; and forbearance and knowledge; and matured reasoning and perfect bounty; and beautiful and elegant creation; and are the noble bounties. Only He is rule the world and hereafter, and Paradise and Hell and what is between them. He is bountiful and also the highest.

اَلْحَمْدُ لِلهِ الَّذِيْ عَلِمَ اَسْرَارَ الْغُيُوْبِ، وَ اطَّلَعَ عَلٰى مَا تَجِنُّ الْقُلُوْبُ فَلَيْسَ عَنْهُ مَذْهَبٌ وَ لَا مَهْرَبٌ، وَ الْحَمْدُ لِلهِ الْمُتَكَبِّرِ فِيْ سُلْطَانِهِ الْعَزِيْزِ فِيْ مَكَانِهِ، الْمُتَجَبِّرِ فِيْ مُلْكِهِ، الْقَوِيِّ فِيْ بَطْشِهِ، الرَّفِيْعِ فَوْقَ عَرْشِهِ، الْمُطَّلِعِ عَلٰى خَلْقِهٖ، وَ الْبَالِغِ لِمَا اَرَادَ مِنْ عِلْمِهٖ.

al-hamdo lillaahil lazee a’lema asraaral ghoyoobe, wat tala-a’ a’laa maa tajinnul qoloobo falaysa a’nho mazhabun wa laa mahrabun, wal hamdo lillaahil motakabbere fee sultaanehil a’zeeze fee makaanehil, motajabbere fee mulkehil, qawiyye fee batshehir, rafee-e’ fawqa a’rshehil, mutta-le-e’ a’laa khalqehi, wal baaleghe lemaa araada min i’lmehi.

All praise be for Allah, Who is the knower of secrets of the unseen and is aware of the concealed secrets of the hearts; there is no scope to flee and run away from Him. All praise be for Allah, who is the owner of pride in His kingdom; who is honorable in his stage; and the owner of domination in His kingdom, who is powerful in His attacks; who is the owner of the loftinesses of His Throne; who is aware of the circumstances of His creatures; and has the capacity to reach upto what He has intended through His knowledge.

اَلْحَمْدُ لِلهِ الَّذِيْ بِكَلِمَاتِهٖ قَامَتِ السَّمَاوَاتُ الشِّدَادُ، وَ ثَبَتَتِ الْاَرَضُوْنَ الْمِهَادُ، وَ انْتَصَبَتِ الْجِبَالُ الرَّوَاسِيْ الْاَوْتَادُ، وَ جَرَتِ الرِّيَاحُ اللَّوَاقِحُ، وَ سَارَ فِيْ جَوِّ السَّمَاءِ السَّحَابُ، وَ وَقَفَتْ عَلٰى حُدُوْدِهَا الْبِحَارُ، وَ وَجِلَتِ الْقُلُوْبُ مِنْ مَخَافَتِهٖ، وَ انْقَمَعَتِ الْاَرْبَابُ لِرُبُوْبِيَّتِهٖ تَبَارَكْتَ يَا مُحْصِيْ قَطْرِ الْمَطَرِ، وَ وَرَقِ الشَّجَرِ، وَ مُحْيِيْ اَجْسَادِ الْمَوْتٰى لِلْحَشْرِ.

al-hamdo lillaahil lazee bekalemaatehi qaamatis samaawaatush shedaado, wa sabatatil arazoonal mehaado, wan tasabatil jebaalur rawaasil awtaado, wa jaratir reyaahul lawaa-qeho, wa saara fee jawwis samaa-is sahaabo, wa waqafat a’laa hodoodehal behaaro, wa wajelatil qoloobo min makhaafatehi, wan qa-ma-a’til arbaabo le-roboobiyyatehi tabaarakta yaa mohsee qatril matare, wa waraqish shajare, wa mohyee ajsaadil mawtaa lil-hashre.

All praise is for the one, through the support of whose words all seven hardest heavens and the softest earths are established. Through Him are fixed in the earth the tent pegs of mountains; and through His favors blow the winds that bloom the blossoms and in the atmosphere of the sky is established the excursion of the clouds; and the seas are stopped at their boundaries; and the hearts are trembling due to His fear. And the lords of the world are destroyed through His Lordship. Blessed are You, O counter of the drops of rain and the leaves and the enlivener of the dead bodies on Judgment Day.

سُبْحَانَكَ يَا ذَا الْجَلَالِ وَ الْاِكْرَامِ، مَا فَعَلْتَ بِالْغَرِيْبِ الْفَقِيْرِ اِذَا اَتَاكَ مُسْتَجِيْرًا مُسْتَغِيْثًا؟ مَا فَعَلْتَ بِمَنْ اَنَاخَ بِفِنَائِكَ وَ تَعَرَّضَ لِرِضَاكَ وَ غَدَا اِلَيْكَ، فَجَثَا بَيْنَ يَدَيْكَ، يَشْكُوْ اِلَيْكَ مَا لَا يَخْفٰى عَلَيْكَ؟ فَلَا يَكُوْنَنَّ يَا رَبِّ حَظِّيْ مِنْ دُعَائِيْ الْحِرْمَانُ، وَ لَا نَصِيْبِيْ مِمَّا اَرْجُوْ مِنْكَ الْخِذْلَانُ.

Subhaanaka yaa zal jalaale wal ikraame, maa fa-a’lta bil-ghareebil faqeere ezaa ataaka mustajeeran mustagheesan? maafa-a’ta beman anaakha be-fenaa-eka wa ta-a’rraza le-rezaaka wa ghadaa elayka, fajasaa bayna yadayka, yashkoo elayka maa laa yakhfaa a’layka? falaa yakoonanna yaa rarre hazzee min do-a’a-il hirmaano, wa laa naseebee mimmaa arjoo minkal khizlaano.

Praise be to You, O owner of majesty and nobility! That You have conducted with this poor destitute, who has come to take refuge in your court. And with the destitute, who has unloaded the baggage in your presence and is the seeker of your pleasure and has presented himself before You and has kneeled down before You and is seeking from You those things, which are not concealed upon You. So, now my share must not be deprivation and my fortune as compared to my hopes, should not be fixed as helplessness.

يَا مَنْ لَمْ يَزَلْ وَ لَا يَزُوْلُ كَمَا لَمْ يَزَلْ قَائِمًا عَلٰى كُلِّ نَفْسٍ بِمَا كَسَبَتْ

yaa man lam yazal wa laa yazoolo kamaa lam yazal qaa-eman a’laa kulle nafsin bemaa kasabat

O that God, who is present since eternity, and will endure like this forever and who is continuously guarding the deeds of the servants.

يَا مَنْ جَعَلَ اَيَّامَ الدُّنْيَا تَزُوْلُ، وَ شُهُوْرَهَا تَحُوْلُ، وَ سِنِيَّهَا تَدُوْرُ.

yaa man ja-a’la ayyaamad dunyaa tazoolo, wa shohoorahaa tahoolo, wa seniyyahaa tadooro.

O one, who has made the days of the world, declining, its months on the stage of change and its years, center of rotation.

وَ اَنْتَ الدَّائِمُ لَا تُبْلِيْكَ الْاَزْمَانُ، وَ لَا تُغَيِّرُكَ الدُّهُوْرُ.

wa antad daa-emo laa tubleekal azmaano, wa laa toghayyerokad dohooro.

You alone are that owner of permanence, whom the times cannot age and the passing times cannot create change in it.

يَا مَنْ كُلُّ يَوْمٍ عِنْدَهٗ جَدِيْدٌ، وَ كُلُّ رِزْقٍ عِنْدَهٗ عَتِيْدٌ، لِلضَّعِيْفِ وَ الْقَوِيِّ وَ الشَّدِيْدِ، قَسَّمْتَ الْاَرْزَاقَ بَيْنَ الْخَلَائِقِ، فَسَوَّيْتَ بَيْنَ الذَّرَّةِ وَ الْعُصْفُوْرِ.

yaa man kullo yawmin i’ndahu jadeedun, wa kullo rizqin i’ndahu a’teediun, liz-za-e’efe wal qawiyye wash shadeede, qassamtal arzaaqa baynal khalaa-eqe, fasawwayta bayanz zarrate wal u’sfoore.

O that being, for whom everyday is new and whose sustenance is ready for every weak, strong and severe; only You have distributed sustenance among all the creatures and have maintained equality between the ant and the bird.

اَللّٰهُمَّ اِذَا ضَاقَ الْمُقَامُ بِالنَّاسِ، فَنَعُوْذُ بِكَ مِنْ ضِيْقِ الْمُقَامِ.

allaahumma ezaa zaaqal moqaamo bin-naase, fa-na-o’ozo beka min zeeqil moqaame.

O God, when the earth straitens for people, I seek refuge from that straitness.

اَللّٰهُمَّ اِذَا طَالَ يَوْمُ الْقِيَامَةِ عَلَى الْمُجْرِمِيْنَ، فَقَصِّرْ ذٰلِكَ الْيَوْمَ عَلَيْنَا كَمَا بَيْنَ الصَّلَاةِ اِلَى الصَّلَاةِ.

allaahumma ezaa taala yawmul qeyaamate a’lal mujremeena, faqassir zaalekal yawma a’laynaa kamaa baynas salaate elas salaate.

O God, when Judgment Day prolongs for the sinners, make that day so short for me, like the gap between two prayers.

اَللّٰهُمَّ اِذَا اَدْنَيْتَ الشَّمْسَ مِنَ الْجَمَاجِمِ، فَكَانَ بَيْنَهَا وَ بَيْنَ الْجَمَاجِمِ مِقْدَارُ مِيْلٍ، وَ زِيْدَ فِيْ حَرِّهَا حَرَّ عَشْرِ سِنِيْنَ، فَاِنَّا نَسْاَلُكَ اَنْ تُظِلَّنَا بِالْغَمَامِ، وَ تَنْصِبَ لَنَا الْمَنَابِرَ وَ الْكَرَاسِيَّ نَجْلِسُ عَلَيْهَا وَ النَّاسُ يَنْطَلِقُوْنَ فِيْ الْمُقَامِ، اٰمِيْنَ رَبَّ الْعَالَمِيْنَ.

allaahumma ezaa adnaytash shamsa menal jamaajeme, fakaana baynahaa wa baynal jamaajeme miqdaaro meelin, wa zayda fee harrehaa harra ashre seneena, fa-innaa nas-aloka an tozillanaa bil-ghamaame, wa tanseba lanal manaabera wal karaasiyya najleso a’layhaa wan naaso yantaleqoona fil maqaame, aameena rabbal a’alameena.

O God, when the sun begins to heat up and between the two there remains only distance of one mile, and in its heat there is increase of ten years, then we beseech You to bestow us the shade of the cloud of mercy and arrange the pulpit and chair for us upon which we may sit when people head to the stage of accounting. Amen, O Lord of the worlds.

اَسْاَلُكَ اَ��لّٰهُمَّ بِحَقِّ هٰذِهِ الْمَحَامِدِ، اِلَّا غَفَرْتَ لِيْ وَ تَجَاوَزْتَ عَنِّيْ وَ اَلْبَسْتَنِيْ الْعَافِيَةَ فِيْ بَدَنِيْ، وَ رَزَقْتَنِيْ السَّلَامَةَ فِيْ دِيْنِيْ.

as-aloka allaahumma be-haqqe haazehil mahaamede, illaa ghafarta lee wa tajaawazta a’nnee wa albastanil a’afeyata fee badanee, wa razaqtanis salaamata fee deenee.

I ask You, O God, by the right of these praises that You forgive all my sins and overlook them. Give me the garment of health and security in religion.

فَاِنِّيْ اَسْاَلُكَ، وَ اَنَا وَاثِقٌ بِاِجَابَتِكَ اِيَّايَ فِيْ مَسْاَلَتِيْ، وَ اَدْعُوْكَ وَ اَنَا عَالِمٌ بِاسْتِمَاعِكَ دَعْوَتِيْ، فَاسْتَمِعْ دُعَائِيْ، وَ لَا تَقْطَعْ رَجَائِيْ، وَ لَا تَرُدَّ ثَنَائِيْ وَ لَا تُخَيِّبْ دُعَائِيْ، اَنَا مُحْتَاجٌ اِلٰى رِضْوَانِكَ، وَ فَقِيْرٌ اِلٰى غُفْرَانِكَ وَ اَسْاَلُكَ وَ لَا اٰيِسٌ مِنْ رَحْمَتِكَ، وَ اَدْعُوْكَ وَ اَنَا غَيْرُ مُحْتَرِزٍ مِنْ سَخَطِكَ.

fa-innee as-aloka, wa anaa waasequn be-ejaabateka iyyaya fee mas-alatee, wa ad-o’oka wa anaa a’alemun bis-temaa-e’ka da’watee, fastame’ do-a’a-ee, wa laa taqta’ rajaa-ee wa laa tarudda sanaa-ee wa laa tokhayyib do-a’a-ee, anaa mohtaajun elaa rizwaaneka, wa faqeerun elaa ghufraaneka wa as-aloka wa laa aayesun min rahmateka, wa ad-o’oka wa anaa ghayro mohtarezin min sakhateka.

As I am asking You in the condition that I am confident of the fulfillment of my request and I supplicate with such reliance that You are listening to my voice; so now listen to my call and don’t cut off my hope. Do not overturn my praise and glorification and do not make my entreaty hopeless. I am needful of your pleasure and beggar for your forgiveness. I ask You while I have not despaired of your mercy and I am supplicating in such fashion that I am not unveiled from your displeasure.

رَبِّ فَاسْتَجِبْ لِيْ، وَ امْنُنْ عَلَيَّ بِعَفْوِكَ، وَ تَوَفَّنِيْ مُسْلِمًا، وَ اَلْحِقْنِيْ بِالصَّالِحِيْنَ،

rabbe fas-tajib lee, wam nun a’layya be-a’fweka, wa tawaffanee musleman, wa alhiqnee bis-saaleheena,

Lord, accept my plea and send down your forgiveness for me; make me die a Muslim and join me with your righteous servants.

رَبِّ لَا تَمْنَعْنِيْ فَضْلَكَ يَا مَنَّانُ، وَ لَا تَكِلْنِيْ اِلٰى نَفْسِيْ مَخْذُوْلًا، يَا حَنَّانُ.

rabbe laa tamna’nee fazlaka yaa mannaano, wa laa takilnee elaa nafsee makhzoolan, yaa hannaano.

O God, do not deprive me of your grace and nobility, O doer of good, and by separating me from Yourself, do not hand me over to my self, O doer of favor.

رَبِّ ارْحَمْ عِنْدَ فِرَاقِ الْاَحِبَّةِ صَرْعَتِيْ، وَ عِنْدَ سُكُوْنِ الْقَبْرِ وَحْدَتِيْ وَ فِيْ مَفَازَةِ الْقِيَامَةِ غُرْبَتِيْ، وَ بَيْنَ يَدَيْكَ مَوْقُوْفًا لِلْحِسَابِ فَاقَتِيْ.

rabbir ham i’nda feraaqil ahibbate sar-a’tee, wa i’nda sokoonil qabre wahdatee wa fee mafaazatil qeyaamate ghurbatee, wa bayna yadayka mawqoofan lil-hesaabe faaqatee.

Lord, when the friends separate from us at the time of death, have mercy on my destruction and when I am interred in the grave, have mercy on my loneliness and when I appear in the stage of Judgment Day, have mercy on my alienity and when I stand before You in the stage of accounting, have mercy on my needfulness.

رَبِّ اَسْتَجِيْرُ بِكَ مِنَ النَّارِ فَاَجِرْنِيْ، رَبِّ اَعُوْذُ بِكَ مِنَ النَّارِ فَاَعِذْنِيْ (رَبِّ) اَفْزَعُ اِلَيْكَ مِنَ النَّارِ فَاَبْعِدْنِيْ، رَبِّ اَسْتَرْحِمُكَ مَكْرُوْبًا فَارْحَمْنِيْ.

rabbe astajeero beka menan naare fa-ajirnee, rabbe a-o’ozo beka menan naare fa-a-i’znee (rabbe) af-ze-o’ elayka menan naare, fa-ab-i’dnee, rabbe as-tarhemoka makrooban farhamnee.

Lord, I seek refuge from Hell through You, so accord refuge to me and I seek salvation from Hell fire through You, so give me salvation. I am terrified of Hell, so keep me away from it; and I want your mercy in distress and sorrow, so have mercy on me.

رَبِّ اَسْتَغْفِرُكَ لِمَا جَهِلْتُ فَاغْفِرْ لِي، (رَبِّ) قَدْ اَبْرَزَنِيْ الدُّعَاءُ لِلْحَاجَةِ اِلَيْكَ فَلَا تُؤْيِسْنِيْ، يَا كَرِيْمُ ذَا الْاٰلَاءِ وَ الْاِحْسَانِ وَ التَّجَاوُزِ.

rabbe astaghferoka lemaa jahilto faghfir lee, (rabbe) qad abrazanid do-a’aa-o lil-haajate elayka falaa toa-yisnee, yaa kareemo zal aalaa-e wal ehsaane wat tajaawoze.

Lord, I seek forgiveness for my ignorance, so please forgive me. [Lord] my needs have taken me out and made me stand in the stage of supplication, so now don’t disappoint me, O owner of nobility, favor, bounty and forgiveness.

سَيِّدِيْ يَا بَرُّ يَا رَحِيْمُ، اِسْتَجِبْ بَيْنَ الْمُتَضَرِّعِيْنَ اِلَيْكَ دَعْوَتِيْ وَ ارْحَمْ بَيْنَ الْمُنْتَحِبِيْنَ بِالْعَوِيْلِ عَبْرَتِيْ، وَ اجْعَلْ فِيْ لِقَائِكَ يَوْمَ الْخُرُوْجِ مِنَ الدُّنْيَا رَاحَتِيْ، وَ اسْتُرْ بَيْنَ الْاَمْوَاتِ يَا عَظِيْمَ الرَّجَاءِ عَوْرَتِيْ، وَ اعْطِفْ عَلَيَّ عِنْدَ التَّحَوُّلِ وَحِيْدًا اِلٰى حُفْرَتِيْ، اِنَّكَ اَمَلِيْ وَ مَوْضِعُ طَلِبَتِيْ، وَ الْعَارِفُ بِمَا اُرِيْدُ فِيْ تَوْجِيْهِ مَسْاَلَتِيْ.

sayyedee yaa barro yaa raheemo, istajib baynal motazarre-e’ena elayka da’watee war ham baynal muntahebeena bil-a’weele a’bratee, waj a’l fee leqaa-eka yamal khorooje menad dunyaa raahatee, was tur baynal amwaate yaa a’zeemar rajaa-e a’wratee, wa’ tif a’layya i’ndat tahawwole waheedan elaa hufratee, innaka amalee wa maw-ze-o’ talebatee, wal a’arefo bemaa oreedo fee tawjeehe mas-alatee.

My chief, O doer of good, O merciful, accept my supplication between all entreaties and among all complainants, have mercy on my tears. On the day I leave the world, deem my relief to be in your meeting and among all the dead, veil my defects, O my great center of hopes, when I am going to the grave alone, have mercy on me, O my support and the focus of my needs, and knower of the direction of my pleas.

فَاقْضِ يَا قَاضِيَ الْحَاجَاتِ حَاجَتِيْ، فَاِلَيْكَ الْمُشْتَكٰى وَ اَنْتَ الْمُسْتَعَانُ وَ الْمُرْتَجٰى، اَفِرُّ اِلَيْكَ هَارِبًا مِنَ الذُّنُوْبِ فَاقْبَلْنِيْ، وَ اَلْتَجِأُ مِنْ عَدْلِكَ اِلٰى مَغْفِرَتِكَ فَاَدْرِكْنِيْ، وَ اَلْتَاذُ بِعَفْوِكَ مِنْ بَطْشِكَ فَامْنَعْنِيْ وَ اَسْتَرْوِحُ رَحْمَتَكَ مِنْ عِقَابِكَ فَنَجِّنِيْ، وَ اَطْلُبُ الْقُرْبَةَ مِنْكَ بِالْاِسْلَامِ فَقَرِّبْنِيْ، وَ مِنَ الْفَزَعِ الْاَكْبَرِ فَاٰمِنِّيْ، وَ فِيْ ظِلِّ عَرْشِكَ فَظَلِّلْنِيْ، وَ كِفْلَيْنِ مِنْ رَحْمَتِكَ فَهَبْ لِيْ، وَ مِنَ الدُّنْيَا سَالِمًا فَنَجِّنِيْ، وَ مِنَ الظُّلُمَاتِ اِلَى النُّوْرِ فَاَخْرِجْنِيْ.

faqze yaa qaazeyal haajaate haajatee, fa-elaykal mushtakaa wa antal musta-a’ano wal murtajaa, afirro elayka haareban menaz zonoobe faqbalnee, wa altaje-o min a’dleka elaa maghferateka fa-adriknee, wa altaazo be-a’fweka min batsheka fam-na’nee wa astar-weho rahmataka min e’qaabeka fanajjenee, wa atlobul qurbata minka bil-islaame faqarribnee, wa menal fa-za-i’l akbare fa-aaminnee wa fee zille a’rsheka fazallilnee, wa kiflayne min rahmateka fahab lee, wa menad dunyaa saaleman fanajjenee, wa menaz zolomaate elan noore fa-akhrijnee.

O fulfiller of needs, fulfill my needs, my entreaty is towards You and only You are my helper and center of hope. I flee the sins and run towards You; from your justice I am coming into the refuge of your forgiveness, so come to my help. I seek the refuge of your forgiveness from chastisement, so give me security. And as opposed to your chastisement, I am seeker of your mercy, so save me from hell. I seek proximity to You through Islam, so make me your proximate one and secure me from the terror of Judgment Day and accommodate me in the shade of your throne and bestow upon me both parts of your mercy and give me relief from the world with security and take me out from the darknesses convey me to the stage of effulgence.

وَ يَوْمَ الْقِيَامَةِ فَبَيِّضْ وَجْهِيْ، وَ حِسَابًا يَسِيْرًا فَحَاسِبْنِيْ وَ بِسَرَائِرِيْ فَلَا تَفْضَحْنِيْ، وَ عَلٰى بَلَائِكَ فَصَبِّرْنِيْ، وَ كَمَا صَرَفْتَ عَنْ يُوْسُفَ السُّوْءَ وَ الْفَحْشَاءَ فَاصْرِفْهُ عَنِّيْ، وَ مَا لَا طَاقَةَ لِيْ بِهٖ فَلَا تُحَمِّلْنِيْ.

wa yawmal qeyaamate fa-bayyiz wajhee, wa hesaaban yaseeran fahaasibnee wa besaraa-eree falaa tafzahnee, wa a’laa balaa-eka fasabbirnee, wa kamaa sarafta a’n yoosofas soo-a wal fahshaa-a fasrifho a’nnee, wa maa laa taaqata lee behi falaa tohammilnee.

Illuminate my face on Judgment Day and ease my accounting and do not expose me on the basis of my secrets. Bestow patience to me upon your trials and like You turned away evil and wantonness from Yusuf, turn it away from me as well. And don’t impose the load of what I am not capable of.

وَ اِلٰى دَارِ السَّلَامِ فَاهْدِنِيْ، وَ بِالْقُرْاٰنِ فَانْفَعْنِيْ، وَ بِالْقَوْلِ الثَّابِتِ فَثَبِّتْنِيْ، وَ مِنَ الشَّيْطَانِ الرَّجِيْمِ فَاحْفَظْنِيْ، وَ بِحَوْلِكَ وَ قُوَّتِكَ وَ جَبَرُوْتِكَ فَاعْصِمْنِيْ، وَ بِحِلْمِكَ وَ عِلْمِكَ وَ سَعَةِ رَحْمَتِكَ مِنْ جَهَنَّمَ فَنَجِّنِيْ، وَ جَنَّتَكَ الْفِرْدَوْسَ فَاَسْكِنِّيْ، وَ النَّظَرَ اِلٰى وَجْهِكَ فَارْزُقْنِيْ، وَ بِنَبِيِّكَ مُحَمَّدٍ ﷺ فَاَلْحِقْنِيْ، وَ مِنَ الشَّيَاطِيْنِ وَ اَوْلِيَائِهِمْ وَ مِنْ شَرِّ كُلِّ ذِيْ شَرٍّ فَاكْفِنِيْ.

wa elaa daaris salaame fahdenee, wa bil-qur-aane fan-fa’nee, wa bil-qawlis saabete fasabbitnee, wa menash shaytaanir rajeeme fah-faznee, wa be-hawleka wa quwwateka wa jabarooteka fa’simnee, wa be-hilmeka wa i’lmeka wa sa-a’te rahmateka min jahannama fanajjenee, wa jannatakal firdawsa fa-askinnee, wan nazara elaa wajheka far-zuqnee, wa be-nabiyyeka mohammadin sallal laaho a’layhe wa aalehi fa-alhiqnee, wa menash sahyaateene wa awleyaa-ehim wa min sharre kulle zee sharrin fakfenee.

Guide me to the abode of Islam and make the Quran beneficial for me and make me steadfast on the constant statement; make me secure from the accursed satan. And protect me through your power and strength and force. Save me from Hell through your forbearance and knowledge. Settle me in the Firdos Paradise and make me see your blessed countenance and join me to your prophet, Muhammad and secure me from the satans and their friends and all mischief makers.

اَللّٰهُمَّ وَ اَعْدَائِيْ وَ مَنْ كَادَنِيْ بِسُوْءٍ اِنْ اَتَوْا بَرًّا فَجَبِّنْ شَجِيْعَهُمْ، فَضِّ جُمُوْعَهُمْ، كَلِّلْ سِلَاحَهُمْ، عَرْقِبْ دَوَابَّهُمْ، سَلِّطْ عَلَيْهِمُ الْعَوَاصِفَ وَ الْقَوَاصِفَ اَبَدًا حَتّٰى تُصْلِيْهِمُ النَّارَ، اَنْزِلْهُمْ مِنْ صَيَاصِيْهِمْ، وَ اَمْكِنَّا مِنْ نَوَاصِيْهِمْ اٰمِيْنَ رَبَّ الْعَالَمِيْنَ.

allaahumma wa a-a’daa-ee wa man kaadanee be-soo-in in ataw barran fajabbin sha-jee-a’hum, fazze jomoo-a’hum, kallil selaahahum, a’rqib dawaabbahum, sallit a’layhemul a’waa-sefa wal qawaasefa abadan hattaa tusleehemun naara, anzilhum min sayaaseehim wa amkinnaa min nawaaseehim aameena rabbal a’alameena.

O God, if my enemies and those, who deceive me, intend to cause distress, weaken the strength of their heart and disperse their gathering and blunt their weapons and make their mounts lifeless and send fast and furious storms on them, so much so that You send them to Hell. Take them out of their refuges and bestow their control to us, amen, O Lord of the worlds.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ، صَلَاةً يَشْهَدُ الْاَوَّلُوْنَ مَعَ الْاَبْرَارِ وَ سَيِّدِ الْمُرْسَلِيْنَ وَ خَاتَمِ النَّبِيِّيْنَ، وَ قَائِدِ الْخَيْرِ، وَ مِفْتَاحِ الرَّحْمَةِ.

allaahumma salle a’laa mohammadin wa aale mohammadin, salaatan yash-hadul awwaloona ma-a’l abraare wa sayyedil mursaleena wa khaatamin nabiyyeena, wa qaa-edil khayre, wa miftaahir rahmate.

O God, bless Muhammad and the progeny of Muhammad, which is witnessed by the formers and the latters and the righteous that your prophet is the chief of messengers, seal of prophets, leader of the righteous and key of mercy.

اَللّٰهُمَّ رَبَّ الْبَيْتِ الْحَرَامِ، وَ الشَّهْرِ الْحَرَامِ، وَ رَبَّ الْمَشْعَرِ الْحَرَامِ وَ رَبَّ الرُّكْنِ وَ ا��ْمَقَامِ، وَ رَبَّ الْحِلِّ وَ الْحَرَامِ، بَلِّغْ رُوْحَ مُحَمَّدٍ مِنَّا التَّحِيَّةَ وَ السَّلَامَ.

allaahumma rabbal baytil haraame, wash shahril haraame, wa rabbal mash-a’ril haraame wa rabbar rukne wal maqaame, wa rabbal hille wal haraame, balligh rooha mohammadin minnat tahiyyata was salaama.

O God, Lord of the sacred house and the sacred month; O Lord of Masharul Haraam and owner of Rukn Maqaam and Hill and Haram. Convey our salutations and respects to the soul of His Eminence, Muhammad.

اَلسَّلَامٌ عَلَيْكَ يَا رَسُوْلَ اللهِ، سَلَامٌ عَلَيْكَ يَا اَمِيْنَ اللهِ، سَلَامٌ عَلَيْكَ يَا مُحَمَّدَ بْنَ عَبْدِ اللهِ، اَلسَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللهِ وَ بَرَكَاتُهٗ.

assalaamo a’layka yaa rasoolal laah, salaamun a’layka yaa ameenal laahe, salaamun a’layka yaa mohammadab na a’bdil laahe, assalaamo a’layka wa rahmatul laahe wa barakaatoh.

Peace be on you, O Messenger of Allah (s); Peace be on you, O trustee of Allah; Peace be on you, O Muhammad bin Abdullah; Peace be on you, and His mercy and blessings.

فَهُوَ كَمَا وَصَفْتَهٗ بِالْمُؤْمِنِيْنَ رَءُوْفٌ رَحِيْمٌ.

fahowa kamaa wasaftahu bil-moameneeena raoofun raheemun.

As he is described by God to be merciful to the believers.

اَللّٰهُمَّ اَعْطِهٖ اَفْضَلَ مَا سَاَلَكَ، وَ اَفْضَلَ مَا سُئِلْتَ لَهٗ، وَ اَفْضَلَ مَا اَنْتَ مَسْئُوْلٌ لَهٗ اِلٰى يَوْمِ الْقِيَامَةِ، اٰمِيْنَ يَا رَبَّ الْعَالَمِيْنَ.‏ ‏

allaahumma a-a’tehi afzala maa sa-alaka, wa afzala maa so-ilta lahu, wa afzala maa anta mas-oolun lahu elaa yawmil qeyaamate, aameena yaa rabbal a’alameen.

O God, bestow on him best of the things that He has asked You for; or someone else has asked regarding him, or they would be asked till Judgment Day, amen, O Lord of the worlds.

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revindicatedbyhistory · 1 month

Note

Como judío, que pensas de los atentados a la AMIA y la embajada que quedaron sin resolución? Es difícil argumentar que hay que mantenerse neutrales con un país que ya cometió este tipo de ataques en nuestro país.

no hay ninguna evidencia real de que iran fuera responsable por los atentados. la única fuente que nisman tuvo como evidencia vino de "mujahedin e khalq", que es un grupo que ha atacado civiles, trabajo con saddam hussein en la guerra de iran-iraq y hasta the guardian admite que tienen lazos extraños con EEUU

para mas info sobre la teoría de iran-hezbollah, fíjense este pdf

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asma-al-husna · 11 months

Text

The Creator, the Maker, the Planner

The product of Allah

A mind-blowing argument

How Can You Live by This Name?

1. Strengthen your relationship with al-Khaaliq.

2. Don’t fear created things.

3. Don’t call people “creator.”

4. Look at nature.

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