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Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication Session 1 In the name of God, the Beneficent, the Merciful. It is very good before using, reading, thinking or whispering a supplication to God, to become familiar with the supplications’ passage in detail, become aware of its meaning and refer to the expositions on it. In these short opportunities, I will try to briefly discuss some topics to help us become familiar with this supplication. We hope the Almighty God will give us success to get the most use from this supplication. The “Sha’baniya Supplication” starts with sending salutations on the Holy Prophet (s) and his Pure Household (‘a). According to many recommendations, which everyone has heard, and as has been mentioned in the traditions very much too, each prayer should start with salutations. This prayer has started with salutations too, like many other prayers, which have reached us. In the prayers that do not start with salutations, naturally we should send these salutations ourselves. There are many reasons for this. I will only say one sentence about this and pass on it. It is as if when a person doesn’t have the Household of the Prophet’s guardianship, their guardianship is not in his heart, and he doesn’t remember these personages with honor, the Almighty God doesn’t hear him, won’t answer his prayer and doesn’t take this person into account. For whoever enters the Judgment Day, his/her ID is following God’s Guardians. In this case too, whoever stands in God’s presence should show his/her ID. This salutation is our identity card. If a person shows this identity card with love and devotion, says, “God, see I’m devoted to the Prophet and his Household,” hasn’t just said the salutations negligently, and has repeated this salutation with fondness, the way will open for him to pray. In the first phrase, the Commander of the Faithful, Ali (‘a), uses three surprising words. This prayer starts without any introduction. “Hear my prayer when I call You. Hear my voice when I call You. Pay attention to me when I whisper to You.” One of the wonders of this prayer is that it starts without any introduction. This prayer is the words of a person who can’t tolerate anymore! It’s as if he has come a far distance and only wants to moan. He knows that God is waiting to hear his words, but he wants to shout at times, whisper at times and pray at times. “Hear my voice when I call you.” “Nida” means calling with a loud voice. “Pay attention to me when I whisper to You.” “Najwa” means talking in a very low voice. And “Du’a” is used for any kind of calling. Three consecutive words. It is as if the Commander of the Faithful wants to cry out, “God, I want to talk to You!” He’s showing his insistence to whisper to God, cry out to Him and supplicate Him. He’s not saying others things. He wants, calls and invites God. The next sentence shows this. “I have escaped to You and am standing between Your hands.” “I have escaped to You” means I have escaped and come to You. It gives the same feeling that those three words had. “Hear my prayer. Hear my voice. Pay attention to me when I whisper to You.” It’s as if a person has come running. “I am now standing between Your hands.” “Between Your hands” is a more beautiful and pleasing concept than standing in front of God. It’s as if a little one has taken refuge with a great one and is in his power. This is much more beautiful. Those who are the smaller one before a greater one, and have felt the support of a kind, greater one, can understand this. “I am poor before You and I beseech You.” The Commander of the Faithful (‘a) is only beseeching in this supplication. He is expressing this with different phrases. He is beseeching in all of his words. These words are not meaningless words for the Commander of the Faithful. These words arise from the depth of his feelings. He wants to cry intensely with these words. We study, review and even think about these words. But, these words have become internalized for the Commander of the Faithful. The Imam is not reading these words from a prayer book. These words are the interpretation of the Imam’s moans. =================================== Follow us: Facebook: https://www.facebook.com/Panahianen/ Instagram: https://www.instagram.com/PanahianEN/ Twitter: https://twitter.com/PanahianEN Telegram: https://telegram.me/Panahianen/ =================================== Subscribe https://www.youtube.com/c/PanahianEnglish =================================== See our pages in various languages: https://panahian.net/ ===================================

Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication / Session 3 In the name of God, the Beneficent, the Merciful. In talking about the Sh’abaniya Supplication, we are still talking about the first phrase. There is a very lofty concept in the first phrase, which should be discussed separately. This concept is “Tadarru” (beseeching). The Commander of the Faithful, Ali (‘a), explicitly calls to the God of the universe, “I am standing between Your hands. I am poor before You and beseeching You.” I am standing in front of You like one who is very small and poor in front of one who is completely rich and great, “…and beseeching You.” Beseeching is a term, which has been used seven times in the Holy Qur’an with the same meaning. Of course, it’s more than seven times. But, only in seven cases has it been used with exactly the same meaning of a person praying to God pleadingly. The fundamental meaning of beseeching is not crying. Crying is one of its results. It is the height of pleading, entreating, and being humble in front of the Almighty God. If we want to say the meaning, a person who beseeches is one who pleads a lot. A person who beseeches is one who doesn’t have any pride or assets. He’s extremely humble. It has been said in the Holy Qur’an, “Already We have seized them with punishment, but they neither humbled themselves to their Lord, nor did they beseech Him.” [Qur’an 23:76] After feeling distress and destitution, they didn’t beseech God! In this supplication, it is as if by saying, “I am poor before You and beseeching You,” the Imam is answering this verse from the Chapter “The Believers.” The Qur’an says, “We have seized them with punishment, but they neither humbled themselves to their Lord...” Imam Ali replies here, “I am poor before You.” And the Qur’an says, “…nor did they beseech Him.” Imam Ali says in this supplication, “…and beseeching You.” Beseeching has been mentioned in the Qur’an in different situations. Beseeching is a kind of pleading, which isn’t hidden anymore and is apparent. This broken heart shows itself, “Pray to your Lord beseechingly and in secret.” [Qur’an 7:55] This means to call God beseechingly, meaning openly, or hidden within yourself. There are other verses, which refer to this too. The verse of the Chapter “The Cattle” is suitable for these days. “Why did they not entreat when Our punishment overtook them! But their hearts had hardened, and Satan had made to seem decorous to them what they had been doing.” [Qur’an 6:43] Why didn’t they beseech Us when our punishment overtook them? The Almighty God tells what He expects explicitly. When a divine tribulation comes, the servants should beseech Him. God is waiting to bring His servants under His shelter. In this verse, God asks why they didn’t beseech Him. The reason they didn’t beseech Him was that their hearts had become so hardened that they didn’t even go to God in tribulations, “Satan had made to seem decorous to them what they had been doing.” In the verse before this verse, God the Almighty says that He has sent this scourge for people to beseech Him, “We have certainly sent (apostles) to nations before you, then We seized them with stress and distress so that they might entreat (Us).” [Qur’an 6:42] For us common people, this kind of beseeching God is elicited in tribulations. For those who don’t beseech God, even in tribulations, their hearts have truly become hardened as the Qur’an says. But, for people with understanding and the Friends of God, beseeching God is the result of their deep understanding, extreme interest and intense ardor for the high position of being close to God. We should resolve this riddle in our minds once and forever, that is this extent of crying needed when talking to God that the Commander of the Faithful moaned to God like this? What did he really want? What punishment did he fear?! We should accept that there is a spiritual maturity, which many don’t achieve at all. This spiritual maturity is more than fearing punishment, more than the intensity of suffering that a person will tolerate in Hell, and more than the fear of a sinful person or a criminal of retribution. Some good people feel such a severe need for being close to God that if they see they are far from this intense need, even a bit, they cry to God beseechingly. Was the Commander of the Faithful a weak person for someone to see his crying, broken heart? All his existence was solidity. If the entire universe had turned upside down, he would have stood firmly and wouldn’t have even flinched! He had nothing to be afraid of or to lose. So, why did he moan to God like this? He had reached a spiritual maturity. He felt a severe need for those high spiritual positions. When he felt a bit far from that desirable point, and that peak became more novel and substantial for him every moment, he would cry pleadingly.

Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication / Session 2 In the name of God, the Beneficent, the Merciful. In the beginning of the “Sha’baniya Supplication,” many reasons for not supplicating God have been mentioned. These reasons show that when a person wants to say something to God, there is no need to say anything. God hears a person’s words even before he says anything; God knows his words. The Almighty God knows a person’s needs, so how else can one talk to God? Perhaps many people don’t read supplications because they think God knows everything that is in their hearts and all their needs. The Commander of the Faithful (‘a) mentions the reasons for not praying. After the passionate insistence that can be seen at the beginning of the supplication, after that intense emotion, beseeching and escaping from others, life and the world towards God, and after the enthusiasm that he shows for talking to God, he immediately says some things, which seem to be reasons for not praying. The Imam (‘a) says, “I have hope for the reward that is with You. You know what is inside me. You are aware of my needs and my inner being. My return to the Hereafter and my eternal home are not hidden from you.” You are not unaware of my past or my future and what I want to tell You. “Whatever I want to say or request, and also what I have hope for my outcome, are not hidden from You.” All of these can be a reason for not praying. “God You know my situation!” If the Almighty God knows these, why does he insist on talking to God? Actually, I want to say that the Commander of the Faithful, Ali (‘a), wants to announce the severity of his insistence here. Although God knows, he is beseeching Him and asking Him, “Hear my prayer. Hear my voice. Pay attention to me when I talk to You.” When the Commander of the Faithful says these words, his insistence on praying becomes clear. “I insist and I know that You know all about me.” We regular people may not really have this deep understanding like Imam Ali (‘a) that God is totally aware about us. But, the Commander of the Faithful has a deep understanding and belief that God is aware about a person. So why does he insist for God to hear him when he knows that God hears? This shows a certain level of desire and asking, when a person puts these kinds of rational words aside. As a poem says, “Say goodbye to wisdom.” If a person wants to reason exactly, he may say, “God, I’m sitting here and You know all my requests.” But, when this intense emotion, enthusiasm and pleading reaches a peak, a person cannot be patient and quiet anymore. We should read the “Sha’baniya Supplication” with this intention that we have come to see how the Commander of the Faithful (‘a) talks to God. This supplication is amazing. We should read it in a way that we are looking at the face and insistence of the Commander of the Faithful (‘a). I remember a tradition in which the Imam said some things to his companion. His companion said, “I saw that the Commander of the Faithful was leaving the city at dawn. I asked, ‘Where are you going?’ He replied, ‘I’m going after my own wishes!’ The Imam was in a different mood when he said this. I asked, ‘What are your wishes and needs?’ The Imam replied, ‘The one who should know, knows. I don’t need to tell these to anyone else.’” Here, the Imam is saying the same sentences to his friend too. And, he left in that different mood. He would wail and cry very much (when praying). God, if we aren’t able to reach You, we ask to see at least the Commander of the Faithful’s supplications one time, so that we can understand what is going on in the world, how Your friends felt and look at them from afar. If we are never able to imagine this feeling clearly and aren’t able to experience this in ourselves, let us see it in the unique face of the Commander of the Faithful. See in the first phrase of this supplication how Imam Ali states his beliefs about God, “God, whatever happens to me till the end of my life is in Your hands and Your knowledge. What comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else.” He’s showing his extreme monotheism. Along with this, Imam Ali (‘a) is showing a great enthusiasm, and that enthusiasm doesn’t allow him to be silent. Although God sees him, his severe enthusiasm compels him to talk to his God. As I explained about the previous phrase, this severe enthusiasm causes him to say, “Hear my prayer. Hear my voice.” There is no need for him to say these. God hears.

Session 4 / Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication In the name of God, the Beneficent, the Merciful. The feeling of wanting to supplicate God is a feeling that is caused by spiritual maturity. As a result of spiritual maturity, a person feels dependent on God, like the attachment a child has to his parents. When you separate a child from his mother, he doesn’t calm down no matter what logic you use. He can’t tolerate even a moment of being separated whatever your reasoning. One who reaches spiritual maturity gains this feeling in connection with the Lord of the universe. The difference is that a child doesn’t have a sense of guilt, humility, humbleness, beseeching, and many other feelings towards his parents that a servant has towards his master. But, this kind of feeling of needing to be close to one’s parents, is created in a person who has reached spiritual maturity. Of course, his feeling of needing to be close to the Lord of the universe is much more intense than that of a child. He sees some obstacles between God and himself. He feels sad because of these obstacles. These obstacles may be natural obstacles, like the length of one’s lifespan before meeting God. He sees these natural obstacles as being a barrier for getting close to God and meeting Him, so he cries. Or these obstacles may be from himself, and they are usually of this type. Basically, one of the good feelings that a servant who has attained spiritual growth feels towards his master is that he always feels guilty before his master. This feeling of guilt is a true feeling and not a compliment. This will be the cause of his broken heart and sorrow, and he will be able to supplicate God. If the Almighty God wants to be gracious to a person, He puts him on the path of the relationship between a servant and his master. Naturally, there is only crying on this path. Perhaps many who are not familiar with these ideas will be surprised at these words. It’s like a person who wants to use logic to compel a child to be patient and silent for a few minutes while being apart from his mother. But the child doesn’t accept this at all. It’s as if no one understands the child, and the child doesn’t understand others. Rumi says beautifully in a poem, “When He wants to help us, He pulls our interest towards moaning.” Next, the poem describes a heart, which moans. “Auspicious is the heart, which burns for Him (from love). Good for the eyes, which weep for Him. A person who sees the end is a blessed servant. The end of each cry is a laugh. Wherever there are flowing tears, there’ll be mercy. Wherever there is running water, there’ll be greenery.” The poem continues describing crying. These are not descriptions, which will create that feeling in us. It’s like trying to describe a perfume or the smell of a flower. Or, it is like when we try to explain colors for a person who cannot see. There aren’t any words for describing colors. There are no words for describing the smell of a flower, or the smell of a perfume or cologne. Although people experience it, they cannot describe it. This state of wanting to supplicate God is created due to a spiritual growth. A person’s spiritual growth causes him to feel a need. This is in the same way that when people reach the age of maturity they feel a need for a companion, the same way that parents feel a need for children, and the same way that people feel a need for being in a community and are sad when they are alone. When a person grows spiritually, he wants this relationship with God too. All these supplications can be understood in such an atmosphere. If a person is not in such an atmosphere, he cannot understand this supplication at all. It’s very good if we recite this supplication with this feeling, this pleading and praying that, “God, open this door for me.” Or, we should read this supplication with the feeling that we are very far from the feeling that the Commander of the Faithful, Ali (‘a), felt. Praising this beautiful relationship and regretting that we don’t have it can bring a person closer to Him. Let’s talk about one of the phrases. In accordance with the rituals for supplication, the Imam (‘a) says, “What comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else.” One of the rituals for supplication is that a person announce his knowledge about God, especially knowledge about the oneness of the God of the universe. Seeing only God to be effective in the world, in our being and in our lives and remembering these monotheistic teachings in our praying to God and our supplications is beautiful. A tradition says, “When someone says, ‘There is no strength or power except from the High and Great God,’ the Almighty God immediately says, ‘My angels! See My servant confessed that no one has power except Me. Now, resolve any problems that he has.’”

Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication Session 5 In the name of God, the Beneficent, the Merciful. One of the very beautiful, monotheistic sentences in the beginning of the Sha’baniya Supplication is the phrase, which I mentioned in previous sessions for another reason, “What comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else. My Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?” What comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else. Then, it concludes, “My Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?” The first point is that it’s obvious when we are asked, “Who has power and in whose hands are affairs? Is there anyone else with the Almighty God?” we give a clear answer. “Power is in God’s hands. Others besides God cannot do anything.” So why don’t these monotheistic teachings become internalized in our hearts the way they should for them to cause us to cry, moan and talk to God, and have the most intense love in our hearts for the Lord? Loving to talk to the Almighty God and feeling a need for this conversation deeply, are due to these monotheistic teachings that have become internalized in one’s heart. What is the obstacle to these monotheistic teachings becoming internalized in our hearts? The obstacle is that we give too much value to various causes. We don’t see God’s role as being more than a cause, the tools that we have, or even our own power. It’s usually tribulations that create such a feeling for a person. Tribulations bring a person to a dead end. Then, one suddenly feels that he doesn’t have anyone except God. But, when we are at the peak of prosperity, we don’t have anyone but God either. When everything around us and all events are going smoothly, when we are on the verge of reaching all of our desires, in the same way, we don’t have anyone except God. We are not polytheists in this way that we believe in God while believing in other gods with Him. We are not polytheists in this way that we worship idols and consider both God and idols to be effective in the world. But, an amount of polytheism exists, which prevents us from having monotheism in our hearts. It takes away our feeling for wanting to talk to God. This amount of polytheism is usually in our hearts that we see causes and people to be very effective in our lives. We should think deeply about how much power God exerts in our lives according to the verse of the Qur’an where God tells the Prophet, “…and you did not smite when you smote the (enemy), but it was Allah Who smote them!” [Qur’an 8:17] A high understanding of monotheism will become internalized in a person’s heart. We should ponder on the topic of “determinism and free will.” We should look at how involved God is in our lives in each moment. We should consider this fact that there are no coincidences in our lives. When we get a taxi in the street or call for a taxi, which taxi and which taxi driver comes, which radio station he is listening to in the taxi, and what we are hearing, none of these are coincidences. And, God can change the minds of people around us about what they say to us. He always does this. Because, all the scenes around us should be designed in a way that are in accordance with God’s tests. Therefore, everything is in God’s hands. It’s really in His hands. It’s fine if we do our duty with regard to the causes. It’s our duty to repel a harm that comes towards us and to go towards a benefit, which comes to us, and take that benefit, but of course using lawful ways. Otherwise, we have turned God against ourselves. It’s not that we shouldn’t care about causes at all, but we should see God to be more powerful than these causes. If this state is created within us, the feeling of wanting to talk to God will intensify. We often talk to and supplicate God politely, which is excellent. Sometimes we talk to and supplicate God with affection. Of course, this is excellent too. But, these don’t contradict a person understanding his exigency. The Household of the Prophet talked to God politely, affectionately, and also with an intense urgency. Where does this urgency arise from? It comes from the monotheism in their hearts, not in tribulations, but in regular situations. They truly look intensely at God in regular situations. The next point, which can be connected to this topic and strengthen it, is in the second phrase that I read for you. He says, “My Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?” Believing that we always need God’s help is a very valuable belief. One of the greatest tribulations that God threatens bad people with in the Qur’an, is where He says, “I won’t help you!” What does this mean?

Sayyid Haydar Hasanayn eloquently explains the deeply insightful concepts elaborated upon by the Leader, Imam Sayyid Ali Khamenei in his book, “An Outline of Islamic Thought In the Quran”. One of the core concepts of the Quran and Islam is the concept of \\\"Al-Infaq\\\" or \\\"giving\\\". But this concept has been vastly misunderstood by the common masses. You may have come across a poster during your surfing the web of a beggar holding up a sign, \\\"Keep your coins, I want change!\\\". Well... Islam provides the solution to the overwhelming catastrophe of global poverty rates. And it\\\'s not so much to do with money as it is to do with bringing about a change... in you. #UNPLUGGED #Giving #Charity #Love #Tolerance #Humanity #Respect #Quran #Ahlulbayt

Animated comical series discussing the application of Islamic concepts in modern society. In the face of adversity, the Pear is perfectly comfortable praying five times a day, fasting in the month of Ramadhan and going on the occasional ziarat trip, being self assured that his religion ends there. He\\\\\\\\\\\\\\\'ll drink a cup of tea while sitting in front of the news and pass a comment on how dirty politics is and how terrible the world has become while failing to recognise that the power to make a change lies in his own hands. “And get my hands dirty? I think not!” -The Pear. I guess you could say the Pear’s religion has become “pear-shaped”. Alas, the “Pears\\\\\\\\\\\\\\\"\\\\\\\\\\\\\\\" of our society have forgotten that the message of Islam and the awaited saviour of mankind (Al-Mahdi) [a], is a message of justice which will encompass the entire globe. But in order to bring about the establishment of world peace and tranquility it requires painstaking effort from us. When there is corruption in our societies, it is OUR duty to try and stop it. When a foreign country is bombed, it is OUR duty to voice our opposition. The bottom line is, when we see that something is wrong in the world, it is OUR duty to set things right. So don’t be like the Pear. Have a topic in mind? Then drop us a message at fb.com/IslamicPulse to request your very own episode of Biskit and our team will try and get you your very own Biskit.

Everyone is fond of \'freedom\'. It is probably one of the most misused concepts in the world. What does \'freedom\' mean in the West today? Does Islam accept that type of freedom? Is the treatment of women in the West not an insult to women?

Imam Khomeini (R) references a hadith of Imam Muhammad Baqir (A) narrated by Zurarah, where the Imam says: The foundation of Islam is on 5 things - Salaat, Zakaat, Hajj, Fast, and Wilayah. Imam Khomeini (R) explains this narration in reference to Ghadeer. This clip explains many key points that none of you should miss! One of the most important concepts of Islam is discussed in these 4 minutes. #Ghadeer #Wilayah #Islam #Politics #MustWatch #MustShare

The first of an exciting new series which will be diving into the life-changing concepts of Imam Khamenei’s book, “An Outline of Islamic Thought In the Quran”. For so many Muslims out there who wish to grasp a better understanding of the Holy Quran and broaden their horizons of Islamic knowledge, this series will certainly UNPLUG people from the Dunya and open many eyes INSHALLAH. Presented by Sayyid Haydar Hasanayn. #UNPLUGGED #Islam #Love #Quran #Ahlulbayt #Leader

One of the concepts in Islam is the concept of Shahadat (martyrdom). When compared to other religions, Islam places much emphasis on the concept of martyrdom; of giving up one\'s wealth, property, loved ones, and even one\'s life for the cause of Allah. In this clip, Ayatollah Sayyid Ali Khamenei describes the deeds of martyrs, but he also points out the living martyrs of a second bunker, far away from the frontlines of the battle. The Leader speaks about the families and even the friends and acquaintances of martyrs who have defended the frontlines at home. A single drop of blood from a martyr, blooms a thousand other flowers ready and awaiting martyrdom.

Martyrdom is one of the purest concepts in Islam. But have we ever wondered, what is the goal of the martyrs? Why did they go to the battlefield and sacrifice all they had on the path of Allah? What is a common theme in the last will and testaments of these martyrs? Imam Sayyid Ali Khamenei explains.

There are times when we read a verse from the Holy Quran or in the books of traditions; and that reading produces a resulting faith in our heart. But practicing that faith through our actions is a whole different level. Ayatollah Sayyid Ali Khamenei provides us with a short interpretation of the following verse of the Holy Quran. Chapter 3 (Ale Imran), Verse 139: “So do not lose heart and do not grieve, for you will be superior if you are Mo’mineen (believers).” #ShortTafsir #Interpretation #Quran #Concepts #Beliefs

Increasing our strength in all dimensions is a divine command. When it comes to the Islamic System and Islamic Government, it becomes even more important to act upon this divine command. Ayatollah Sayyid Ali Khamenei provides us with a short interpretation of the following verse of the Holy Quran. Chapter 8 (al-Anfal), Verse 60: “Has the time not come that the hearts of those who believe should become humbled to Allah\\\'s remembrance and to the Truth that Allah has revealed. They must not be like those to whom the Book was given before, but a long period passed on them [in which they didn’t repent], therefore their hearts became hard, and [thus] many of them are corrupted (sinners).” #ShortTafsir #Interpretation #Quran #Concepts #Beliefs

Over the past 70 years, the tyrannical Zionist forces have waged an un-holy war upon the innocent Christians, Jews, and Muslims living in the holy lands of Palestine. But is the issue of Palestine merely a local issue? Is the issue of Palestine limited to the just the Muslims? And what are the underlying ideological concepts that are being promoted by the usurpation of Palestine? The Leader of the Muslim Ummah, Imam Sayyid Ali Khamenei, answers these questions. From the River to the Sea; Palestine will be Free! #FreePalestine #FlyTheFlag #Unity #Zionism #AlQuds2021

What is the meaning of love? How can we begin to love Allah? Is there a difference between the attraction of the soul and the attraction of the heart? Finally, what role does knowing Allah\\\\\\\'s perfections have in all this? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation

What does the holy Qur\\\\\\\'an say about how one should act when they have been given the superior position when confronting the enemy? What are the costs of resistance when compared to the costs of surrendering to the enemy? Will Allah reward us for our struggle on His path? And what are the results of surrendering to the enemy? Ayatollah Sayyid Ali Khamenei provides us with a short interpretation of the following verse of the Holy Qur\\\\\\\'an. Chapter 47 (Muhammad), Verse 35: \\\\\\\"So do not weaken and call out for peace, while you are [the ones who are] superior (dominant); and Allah is with you and He will never deprive you of [the rewards of] your good deeds.” #ShortTafsir #Interpretation #Quran #Concepts #Beliefs

What are the verses of the holy Qur\\\'an that refer to the enemies of Islam, the enemies of the Muslims, and the enemies of the holy Prophet (S)? And are the characteristics of the enemies of the past, the same characteristics as that of today\\\'s enemy? Finally, what are the two requirements for one to become immune from even the least of harms from the enemies of Islam and the enemies of the Muslims? Ayatollah Sayyid Ali Khamenei provides us with a short interpretation of the following verse of the Holy Quran. Chapter 3 (Ale Imran), Verse 120: “If good befalls you, it aggrieves them, and if a misfortune afflicts you, they rejoice at it; and if you are patient and have Taqwa (God consciousness/piety), their plot will not harm you in the least; surely Allah is All-Encompassing over what they do.” #ShortTafsir #Interpretation #Quran #Concepts #Beliefs

How important is adhering to the fundamentals and the principles of Islam? And what are some of these fundamentals? These principles are also the principles of Imam Khomeini and the stance of the Islamic Republic. Is this a denominational issue between Ahl al-Sunnah and Shia, or is there a bigger picture that needs to be looked at? Unity is the only way forward. Ayatollah Sayyid Ali Khamenei provides us with a short interpretation of the following verse of the Holy Quran. Chapter 48 (al-Fath), Verse 29: “Muhammad is the Messenger of Allah; and those with him are firm against the Kuffar, [yet] merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty (grace) from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration.” #ShortTafsir #Interpretation #Quran #Concepts #Beliefs

What happens when a person or a nation is moving and progressing towards divine goals, goals set by Islam? What is an example of plainly seeing a verse of the holy Qur\\\'an and actually witnessing and experiencing a verse of the holy Qur\\\'an? Finally, where does the Islamic Republic fit in all this? Ayatollah Sayyid Ali Khamenei provides us with a short interpretation of the following verse of the Holy Quran. Chapter 63 (al-Talaq), Verse 3: “And He (Allah) will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him. Surely, Allah will accomplish His purpose. Indeed, Allah has already set for everything a [decreed] measure.” #ShortTafsir #Interpretation #Quran #Concepts #Beliefs

We all know that the love of Allah and the love of the Dunya (the world) can\\\\\\\'t come together in one heart. But what are the different dimension of this statement, and what does it really mean? What are the types of love that are allowed in one\\\\\\\'s heart; and to what extent? What are the types of love that are absolutely not allowed to be in one\\\\\\\'s heart? Finally, what are the types of loves that must be accompanied with our love of Allah? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation

Is it possible that you will be resurrected on the Day of Judgement with the ones you love? And if you love someone, does that mean that must do their work for them as well? If you love Allah, and Allah loves the holy Prophet (S), then shouldn\\\\\\\'t you also love the ones the holy Prophet (S) loves? Finally, what happens to one actions if they don\\\\\\\'t have the love for the Ahlul Bayt (A) in their heart? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation #AhlulBayt

We\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'ve talked about the love for Allah, and the love for those who Allah loves, but what about hating that which Allah hates? And what does it mean to hate the sinner? What kind of a sinner is that must be hated and opposed? And what are the qualities of the people of sin? Finally, what is a tradition from his eminence, Prophet Jesus (A) regarding this subject of hating that which Allah hates? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation

Do people who believe in Allah and in the Hereafter, but are friends with the enemies of Allah, really exist? And what does Allah say in the holy Qur\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'an about making friends with the enemies of Allah? In addition, what are the innate qualities of the \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'party of Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'? Finally, what is the ultimate reward for those who are the \\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'party of Allah\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\'? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation

What do people intrinsically love? Are human beings unidimensional or multidimensional creatures? And can you forcibly pull someone towards a path; will it result in that person\\\\\\\'s perfection? Finally, what is the result when one begins to attain true perfection? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation

Is love something that one can voluntarily create and develop? And what must one do with the things that are an obstacle to our love of Allah? Who has given us all the wide range of blessings that we have; from our health to our wealth to our spiritual status? Finally, what can one do to increase the love for Allah in the hearts of others? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation

What is the relationship between the love for Allah and the nearness to Allah? And what is the highest thing that we must love? And if Allah, the Mighty, the Exalted, doesn\\\\\\\'t need anything, then why does Allah want us to love Him? Finally, what does loving Allah result in? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation