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The Truth of the Quran
 
How the Holy Qur'an was preserved Since the Holy Qur'an was not revealed all at once, i.e., different verses of it were being revealed as and when appropriate, it was not possible from the very beginning to write and preserve it in a book form. So, during the initial stage of Islam, major emphasis was laid on memory as a means of preserving the Holy Qur'an. When wahee (revelation) used to come in the very beginning, the Prophet (sallallahu alayhi wasallam) would tend to repeat its words instantly so that they would be memorised well enough. Hajj in the Quran In the name of Allah, the Most Compassionate, the Most Merciful . وَأَذِّن فِي النَّاسِ بِال'حَجِّ يَأ'تُوكَ رِجَالاً وَعَلَى كُلِّ ضَامِرٍ يَأ'تِينَ مِن كُلِّ فَجٍّ عَمِيقٍ . "And proclaim that the people shall observe Hajj pilgrimage. They will come to you walking or riding on various exhausted (means of transportation). They will come from the farthest locations." [22:27] These are the verses (in sequence) that deal with Hajj (Pilgrimage) in the Quran; I seek refuge in God from Satan the rejected In the name of God, Most Gracious, Most Merciful [al-Baqarah 2:125] Fundamental Rights in The Holy Qur'an. All the fundamental rights have been neatly summarized in the famous khutbah of the Prophet, peace and blessings be upon him, at the last pilgrimage when he said: "Allah says: O mankind we have created you from a male and a female: and We have made you into families and tribes that you may recognize one another. Verily, the most honourable in the sight of Allah is he who is most righteous amongst you...
 
 
 
 
 
The Prophet Muhammad
 
JESUS' PROPHFCY ABOUT MUHAMMAD "And when Jesus son of Mary said: 0 Children of Israel! Surely I am the apostle of Allah to you, verifying that which was (revealed) before me of the Torah, and giving the good tidings of an Apostle who will come after me, whose name is Ahmad... ” Holy Qur’an (61:6) "Those who follow the Apostle - Prophet the Ummi whom they find ordained for them in the Torah and the Gospel, he enjoins them good and forbids them evil...” Holy Qur’an (7:157) THE TIDINGS OF THE PROPHETS REGARDING MUHAMMAD In the previous chapters we discussed that the grand messages of the prophets invited mankind towards the Universal Religion called Islam; which means submission and surrender to the commands of the Creator, Allah. Islam, which guided humanity in its stages of development and promises salvation in the hereafter. Islam which was preached by such great prophets as Abraham, Moses, Jesus (peace be upon them) and several others, scattered across the face of the earth, reached its climax with its final and most scientific message, the Holy Qur'an , which was revealed to its greatest Prophet, Muhammad (s.a.w.). This last final call or set of legislations was to supersede all previous messages, since it is the most advanced version, equipped to serve mankind and its scientific and technological progress till Doomsday. In other words the previous messages were preparatory steps and paving measures to groom mankind intellectually for the great task of shouldering this perfect message, and believing sincerely in it. ISLAM: THE MESSAGE OF THE PROPHETS The concept of submission to Allah has thus been described as the core of the religion and the gist of faith. Here, Islam' as a special title given to the eternal Divine Religion - the Message of Prophet Muhammad (s.a.w.) - and as a general title for the calls of all the prophets, will be discussed. Since all the prophets called for monotheism and invited mankind to worship Allah alone and liberate themselves from servitude to others, Islam is thus a general title for their calls.
 
 
 
 
 
The World Government of Imam Mahdi
 
IS IMAM MAHDI (A.J)OBSERVING US? The belief in the Imamat of Ahle Bait (as) is the basis of all (other) Islamic beliefs and laws. It is on the basis of this belief that one can comprehend the accurate and genuine concept of Tauheed. The real grandeur and magnificence of Prophethood (Nabuwwat) is reflected only in the mirror of this belief. Actions are correctly performed under the guidance of this doctrine and it forms the basis of acceptance of all actions. The one whose heart is devoid of this belief will be in a great loss on the Day of Judgment. Salvation and entry in paradise is restricted to those who subscribe to this belief. On the Appearance of the Mahdi In the discussion on prophecy and the imamate it was indicated that as a result of the law of general guidance which governs all of creation, man is of necessity endowed with the power of receiving revelation through prophecy, which directs him toward the perfection of the human norm and the well-being of the human species. Obviously, if this perfection and happiness were not possible for man, whose life possesses a social aspect, the very fact that he is endowed with his power would be meaningless and futile. But there is no futility in creation. How was Long Life Granted to Al-Mahdi? is it possible for a man to live for many centuries, as is the case with the Expected Leader, for the change of the world, whose age must be actually one thousand one hundred and forty years, or fourteen times the average age of an ordinary person who would pass through the phases of life from childhood to old age normally. The word possibility here has one of the three following meanings, namely. Practical possibility, scientific possibility and philosophical or logical possibility.
 
 
 
 
 
Seerah of Masoumeen (a.s)
 
HASAN AND HUSAYN Islamic tradition has preserved numerous anecdotes depicting the tender care and love which the Prophet showed Hasan and Husayn. They were both born in Medina, and thus knew the Prophet only as children. It is therefore with the intimacy and love of a grandfather that the early life of the two Imams is coloured. Once more, these family anecdotes also reflect clearly the theological and political tension within the community, a tension which largely centered around Hasan and Husayn. One such anecdote is the following. The Excellences of the Imam Husayn in Sunni Hadith Tradition HUMAN history may be seen as a record of the eternal struggle between right and wrong, virtue and vice, good and evil, and righteousness and wickedness. This struggle was decreed by God when Adam, an earthly creature, was sent to earth to engage in this eternal battle. It is through this struggle that human beings can earn their eternal bliss in the Gardens of Paradise, or their eternal punishment in the Fire. In the history of nations this struggle often attains universal significance as that moment of the struggle can speak to all subsequent times and situations. Thus the Qur'an urges us over and over again to ponder the end of those who were before us, and how God dealt with them. In every case, moreover, a prophet or messenger of God was rejected by his people and killed or driven out. In this sense, therefore, the struggle is in the end between God and humankind, between truth and falsehood, and between right guidance and manifest error. Tales Narrated by Grand Ayatullah Sheikh Bahjat Sheikh Misbah says, “Ayatullah Bahjat used to quote the late Qadi saying, ‘If one of you performs the obligatory prayer in its early time and does not reach high stations, let him curse me!’ Or, according to another version of the narrative, he said, ‘Let him spit in my face.’” There is a great mystery in the early prayer time, and there is a difference between “Safeguard the prayers” and “Uphold the prayers”.
 
 
 
 
 
Answering the Ambiguities Against the Shi'a
 
 
 
 
 
 
Ethics in Islam
 
First Theory There are three kinds of justification. According to the first, man has certain urges which serve to fulfill his individual needs. For instance when hungry, he feels an urge for food. Man has also another kind of urges which are species oriented. That is, man may desire something which is not for his individual benefit but for the sake of others. For instance, man does not like others to, go hungry in the same way that he does not want to remain hungry himself. God has created man such. The Theory of Employment Then he has some other views to which he repeatedly refers in his exegesis of the Holy Qur'an, Al-Mizan, and in other places. He holds that one of the normative formulations is that of employment' (istikhdam). To explain, man has a certain relation to his limbs and faculties and this relation is objective, real and concrete. My hands are at my service. All bodily organs of man are owned by man and form an integral part of his being and are really at the service of man. He says that every external object may take the form of a tool in the service of man, and in the same way that his hands belong to him he considers other objects as his own. This kind of extension is typical of subjective formulations. (i'tibar). Man extends the boundaries of that which is limited to his existence to other beings. He considers such a human tendency to extend concepts as something instinctive. Then he adds that this kind of conceptual attitude is not limited to inanimate objects, plants, etc.; rather man views even other human beings from the viewpoint of employment.' Man is created an exploiter and this is a natural tendency in him. He accepts social and moral issues as secondary principles. Permanence of Ethical Norms From this point onwards we shall take up the discussion about the issue of ought.' No doubt some 'oughts' are particular and related to individuals. For instance, one person may need a certain kind of training, and he might say, "I should take this subject," while another who does not need it would say, "I should not take that subject." Basically, when two persons fight each other, each of them fights for the sake of a certain ought. There is no doubt that individual and particular 'oughts' are relative. For example, when I say that this food is good for me, this statement has a theoretical and a practical aspect. My conclusion concerning the benefit of the food constitutes its theoretical aspect and I ought to eat that food' constitutes the practical aspect. In short, these kinds of oughts are particular and changeable.
 
 
 
 
 
مباحث اجتماعي اسلام
 
Reflections on Islam and Modern Life FEW subjects arouse more passion and debate among Muslims today than the encounter between Islam and modern thought. The subject is of course vast and embraces fields ranging from politics to sacred art, subjects whose debate often causes volcanic eruptions of emotions and passions and vituperations which hardly lead to an objective analysis of causes and a clear vision of the problems involved. Nor is this debate which consumes so much of the energies of Muslims and students of Islam helped by the lack of clear definition of the terms of the debate and an insight into the actual forces involved. The whole discussion is also paralyzed by a psychological sense of inferiority and a sense of enfeeblement before the modern world which prevents most modernized Muslims from making a critical appraisal of the situation and of stating the truth irrespective of the fact whether it is fashionable and acceptable to current opinion or not. Lot us then begin be defining what we mean by modern thought. Application of Tibb-i-Nabi to Modern Medical Practice Medical practice in the United States is facing its most serious challenge in the past 100 years. While no medical system can be expected to have a monopoly on cures, to day allopathic medicine is facing an ever- growing number of unorthodox assaults, on top of the malpractice increase. And, these charges are being lodged despite the outstanding advances and cures which can be attributed to scientific medicine.
 
 
 
 
 
نقد فرهنگ ها و تمدنها
 
The Study of Islamic Philosophy For a long time Islamic philosophy was under a cloud of doubt and uncertainty. Some people denied its existence while others affirmed it. This uncertainty continued all through the nineteenth century. Those who denied the very existence of an Islamic philosophy feigned ignorance and maintained that the teachings of Islam opposed all free discussion and investigation, and therefore Islam has never risen to the aid of philosophy and science throughout the centuries of its existence. The only fruits Islam has borne for its followes have been intellectual despotism and dogmatism, they said. Christianity, in comparison, has been the cradle of free thought and discussion, they maintained, patronizing art and literature, encouraging the sciences, and becoming a fertile ground for the germination of new philosophy and helping it to develop and bear fruit. The Relationship between Philosophy and Theology in the Postmodern Age When I was a student at a Catholic high school in Queens, New York, I was taught that although philosophy is the mother of the sciences, she is also the handmaid of theology. Sometimes the dialogue between philosophy and theology may have seemed to have taken the form of orders given by the theological mistress to her erudite but obedient maid, but that was a long time ago, if ever it was at all. The idea that philosophy should be in service to theology has been rejected in the West by most philosophers, and many theologians, at least since the Enlightenment period of European thought. But instead of bringing about the emancipation of philosophy, the result has been to place philosophy at the service of her own children, the natural and human sciences. Scientific realists would determine being itself by the ultimate dictates of science. So, where does this leave the relationship between philosophy and theology? Many see it as forever broken off, and many Christian theologians think that this is to the advantage of theology. As they see it, philosophy was never a very good servant, for it was always raising more problems than it solved. The Problem of Contradiction in Islamic Philosophy Introduction He makes the night enter into the day and makes the day to enter into the night and brings forth the living from the dead and brings forth the dead from the living. (The Holy Quran) Conflict, collision and struggle are some of the fixed characteristics of this world. This condition is clearly perceived through superficial observation and profoundly revealed through scientific and philosophical enquiry. We live in a world full of conflict and inter¬ference. This is the world of creation and destruction, making and breaking, weaving and tearing apart, birth and death. Here we see a whole series of opposites paired in an eternal embrace: good and evil, being and non-being, pleasure and pain-these are the stuff of reality. As the Persian poet, Sa'di says: The treasure and the snake,
 
 
 
پورتالستاد بزرگداشت شهداي گمنامباشگاه خبرنگاران جوانصفحه شخصي حميدرضا غريب رضاشهداي روحانيرهبريانديشه جاويدمرکز فقهي ائمه اطهار (ع)نکونامپايگاه اطلاع رساني استاد حسين انصاريانصفحه شخصي دکتر عصام العمادمرکز خدمات حوزه هاي علميهموسسه گفتگوي دينيحضرت آيت الله گيلانيدفتر حضرت آيت الله العظمي حاج سيد محمد حسيني شاهرودي حضرت آيت الله حاج شيخ مجتبي تهرانينور معرفتاستاد علوي سرشکي صحيفه سجاديهنمايشگاه قرآن کريم قمحوزه علميه آل البيتآدينه فومنهدايتپايگاه اطلاع رساني حاج آقا صديقيانجمن هاي اسلامي دانش آموزانراه و رسم طلبگيمنارهپايگاه اطلاع رساني فرهنگ و ارتباطات ديني