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Message of Thaqalayn \"Al-Ghadir\" and its Relevance to Islamic Unity ________________________________________ Ayatullah Murtaza Mutahhari Translated by Mojgan Jalali Vol. 3, No. 1 and 2 (1417 AH/1996 CE) The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view. Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam. For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity? To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity. Islamic Unity What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens? To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies. These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization. Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam? This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it: \"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125) Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles. As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is. The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point. In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following: \"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\" In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\" You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\"). These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard. \'Allamah Amini Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims? \'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views. \'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below: In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\" In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\": \"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims. Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says: \"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\" Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following: \"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\" \'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks: \"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them. \"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\" \"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion. In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection. To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact. The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency. Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage. Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring. Other Comments on \"al-Ghadir\" Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned. Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states: \"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\" \'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3: \"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\". In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said: \"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\". In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s): \"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\". These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam. Peace be upon him. Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm

DAMASCUS, (SANA)-President Bashar al-Assad gave an interview to al-Manar TV broadcasted on Thursday, Following is the full text of the interview: Al-Manar: In the name of Allah, the Compassionate, the Merciful. Assalamu Alaikum. Bloodshed in Syria continues unabated. This is the only constant over which there is little disagreement between those loyal to the Syrian state and those opposed to it. However, there is no common ground over the other constants and details two years into the current crisis. At the time, a great deal was said about the imminent fall of the regime. Deadlines were set and missed; and all those bets were lost. Today, we are here in the heart of Damascus, enjoying the hospitality of a president who has become a source of consternation to many of his opponents who are still unable to understand the equations that have played havoc with their calculations and prevented his ouster from the Syrian political scene. This unpleasant and unexpected outcome for his opponents upset their schemes and plots because they didn’t take into account one self-evident question: what happens if the regime doesn’t fall? What if President Assad doesn’t leave the Syrian scene? Of course, there are no clear answers; and the result is more destruction, killing and bloodshed. Today there is talk of a critical juncture for Syria. The Syrian Army has moved from defense to attack, achieving one success after another. On a parallel level, stagnant diplomatic waters have been shaken by discussions over a Geneva 2 conference becoming a recurrent theme in the statements of all parties. There are many questions which need answers: political settlement, resorting to the military option to decide the outcome, the Israeli enemy’s direct interference with the course of events in the current crisis, the new equations on the Golan Heights, the relationship with opponents and friends. What is the Syrian leadership’s plan for a way out of a complex and dangerous crisis whose ramifications have started to spill over into neighboring countries? It is our great pleasure tonight to put these questions to H. E. President Bashar al-Assad. Assalamu Alaikum, Mr. President. President Assad: Assalamu Alaikum. You are most welcome in Damascus. Al-Manar: Mr. President, we are in the heart of the People’s Palace, two and a half years into the Syrian crisis. At the time, the bet was that the president and his regime would be overthrown within weeks. How have you managed to foil the plots of your opponents and enemies? What is the secret behind this steadfastness? President Assad: There are a number of factors are involved. One is the Syrian factor, which thwarted their intentions; the other factor is related to those who masterminded these scenarios and ended up defeating themselves because they do not know Syria or understand in detail the situation. They started with the calls of revolution, but a real revolution requires tangible elements; you cannot create a revolution simply by paying money. When this approach failed, they shifted to using sectarian slogans in order to create a division within our society. Even though they were able to infiltrate certain pockets in Syrian society, pockets of ignorance and lack of awareness that exist in any society, they were not able to create this sectarian division. Had they succeeded, Syria would have been divided up from the beginning. They also fell into their own trap by trying to promote the notion that this was a struggle to maintain power rather than a struggle for national sovereignty. No one would fight and martyr themselves in order to secure power for anyone else. Al-Manar: In the battle for the homeland, it seems that the Syrian leadership, and after two and a half years, is making progress on the battlefield. And here if I might ask you, why have you chosen to move from defense to attack? And don’t you think that you have been late in taking the decision to go on the offensive, and consequently incurred heavy losses, if we take of Al-Qseir as an example. President Assad: It is not a question of defense or attack. Every battle has its own tactics. From the beginning, we did not deal with each situation from a military perspective alone. We also factored in the social and political aspects as well - many Syrians were misled in the beginning and there were many friendly countries that didn’t understand the domestic dynamics. Your actions will differ according to how much consensus there is over a particular issue. There is no doubt that as events have unfolded Syrians have been able to better understand the situation and what is really at stake. This has helped the Armed Forces to better carry out their duties and achieve results. So, what is happening now is not a shift in tactic from defense to attack, but rather a shift in the balance of power in favor of the Armed Forces. Al-Manar: How has this balance been tipped, Mr. President? Syria is being criticized for asking for the assistance of foreign fighters, and to be fully candid, it is said that Hezbollah fighters are extending assistance. In a previous interview, you said that there are 23 million Syrians; we do not need help from anyone else. What is Hezbollah doing in Syria? President Assad: The main reason for tipping the balance is the change in people’s opinion in areas that used to incubate armed groups, not necessarily due to lack of patriotism on their part, but because they were deceived. They were led to believe that there was a revolution against the failings of the state. This has changed; many individuals have left these terrorist groups and have returned to their normal lives. As to what is being said about Hezbollah and the participation of foreign fighters alongside the Syrian Army, this is a hugely important issue and has several factors. Each of these factors should be clearly understood. Hezbollah, the battle at Al-Qseir and the recent Israeli airstrike – these three factors cannot be looked at in isolation of the other, they are all a part of the same issue. Let’s be frank. In recent weeks, and particularly after Mr. Hasan Nasrallah’s speech, Arab and foreign media have said that Hezbollah fighters are fighting in Syria and defending the Syrian state, or to use their words “the regime.” Logically speaking, if Hezbollah or the resistance wanted to defend Syria by sending fighters, how many could they send - a few hundred, a thousand or two? We are talking about a battle in which hundreds of thousands of Syrian troops are involved against tens of thousands of terrorists, if not more because of the constant flow of fighters from neighboring and foreign countries that support those terrorists. So clearly, the number of fighters Hezbollah might contribute in order to defend the Syrian state in its battle, would be a drop in the ocean compared to the number of Syrian soldiers fighting the terrorists. When also taking into account the vast expanse of Syria, these numbers will neither protect a state nor ‘regime.’ This is from one perspective. From another, if they say they are defending the state, why now? Battles started after Ramadan in 2011 and escalated into 2012, the summer of 2012 to be precise. They started the battle to “liberate Damascus” and set a zero hour for the first time, the second time and a third time; the four generals were assassinated, a number of individuals fled Syria, and many people believed that was the time the state would collapse. It didn’t. Nevertheless, during all of these times, Hezbollah never intervened, so why would it intervene now? More importantly, why haven’t we seen Hezbollah fighting in Damascus and Aleppo? The more significant battles are in Damascus and in Aleppo, not in Al-Qseir. Al-Qseir is a small town in Homs, why haven’t we seen Hezbollah in the city of Homs? Clearly, all these assumptions are inaccurate. They say Al-Qseir is a strategic border town, but all the borders are strategic for the terrorists in order to smuggle in their fighters and weapons. So, all these propositions have nothing to do with Hezbollah. If we take into account the moans and groans of the Arab media, the statements made by Arab and foreign officials – even Ban Ki-moon expressed concern over Hezbollah in Al-Qseir – all of this is for the objective of suppressing and stifling the resistance. It has nothing to do with defending the Syrian state. The Syrian army has made significant achievements in Damascus, Aleppo, rural Damascus and many other areas; however, we haven’t heard the same moaning as we have heard in Al-Qseir. Al-Manar: But, Mr. President, the nature of the battle that you and Hezbollah are waging in Al-Qseir seems, to your critics, to take the shape of a safe corridor connecting the coastal region with Damascus. Consequently, if Syria were to be divided, or if geographical changes were to be enforced, this would pave the way for an Alawite state. So, what is the nature of this battle, and how is it connected with the conflict with Israel. President Assad: First, the Syrian and Lebanese coastal areas are not connected through Al-Qseir. Geographically this is not possible. Second, nobody would fight a battle in order to move towards separation. If you opt for separation, you move towards that objective without waging battles all over the country in order to be pushed into a particular corner. The nature of the battle does not indicate that we are heading for division, but rather the opposite, we are ensuring we remain a united country. Our forefathers rejected the idea of division when the French proposed this during their occupation of Syria because at the time they were very aware of its consequences. Is it possible or even fathomable that generations later, we their children, are less aware or mindful? Once again, the battle in Al-Qseir and all the bemoaning is related to Israel. The timing of the battle in Al-Qseir was synchronized with the Israeli airstrike. Their objective is to stifle the resistance. This is the same old campaign taking on a different form. Now what’s important is not al-Qseir as a town, but the borders; they want to stifle the resistance from land and from the sea. Here the question begs itself - some have said that the resistance should face the enemy and consequently remain in the south. This was said on May 7, 2008, when some of Israel’s agents in Lebanon tried to tamper with the communications system of the resistance; they claimed that the resistance turned its weapons inwards. They said the same thing about the Syrian Army; that the Syrian Army should fight on the borders with Israel. We have said very clearly that our Army will fight the enemy wherever it is. When the enemy is in the north, we move north; the same applies if the enemy comes from the east or the west. This is also the case for Hezbollah. So the question is why is Hezbollah deployed on the borders inside Lebanon or inside Syria? The answer is that our battle is a battle against the Israeli enemy and its proxies inside Syria or inside Lebanon. Al-Manar: Mr. President, if I might ask about Israel’s involvement in the Syrian crisis through the recent airstrike against Damascus. Israel immediately attached certain messages to this airstrike by saying it doesn’t want escalation or doesn’t intend to interfere in the Syrian crisis. The question is: what does Israel want and what type of interference? President Assad: This is exactly my point. Everything that is happening at the moment is aimed, first and foremost, at stifling the resistance. Israel’s support of the terrorists was for two purposes. The first is to stifle the resistance; the second is to strike the Syrian air defense systems. It is not interested in anything else. Al-Manar: Mr. President, since Israel’s objectives are clear, the Syrian state was criticized for its muted response. Everyone was expecting a Syrian response, and the Syrian government stated that it reserves the right to respond at the appropriate time and place. Why didn’t the response come immediately? And is it enough for a senior source to say that missiles have been directed at the Israeli enemy and that any attack will be retaliated immediately without resorting to Army command? President Assad: We have informed all the Arab and foreign parties - mostly foreign - that contacted us, that we will respond the next time. Of course, there has been more than one response. There have been several Israeli attempted violations to which there was immediate retaliation. But these short-term responses have no real value; they are only of a political nature. If we want to respond to Israel, the response will be of strategic significance. Al-Manar: How? By opening the Golan front, for instance? President Assad: This depends on public opinion, whether there is a consensus in support of the resistance or not. That’s the question. Al-Manar: How is the situation in Syria now? President Assad: In fact, there is clear popular pressure to open the Golan front to resistance. This enthusiasm is also on the Arab level; we have received many Arab delegations wanting to know how young people might be enrolled to come and fight Israel. Of course, resistance is not easy. It is not merely a question of opening the front geographically. It is a political, ideological, and social issue, with the net result being military action. Al-Manar: Mr. President, if we take into account the incident on the Golan Heights and Syria’s retaliation on the Israeli military vehicle that crossed the combat line, does this mean that the rules of engagement have changed? And if the rules of the game have changed, what is the new equation, so to speak? President Assad: Real change in the rules of engagement happens when there is a popular condition pushing for resistance. Any other change is short-term, unless we are heading towards war. Any response of any kind might only appear to be a change to the rules of engagement, but I don’t think it really is. The real change is when the people move towards resistance; this is the really dramatic change. Al-Manar: Don’t you think that this is a little late? After 40 years of quiet and a state of truce on the Golan Heights, now there is talk of a movement on that front, about new equations and about new rules of the game? President Assad: They always talk about Syria opening the front or closing the front. A state does not create resistance. Resistance can only be called so, when it is popular and spontaneous, it cannot be created. The state can either support or oppose the resistance, - or create obstacles, as is the case with some Arab countries. I believe that a state that opposes the will of its people for resistance is reckless. The issue is not that Syria has decided, after 40 years, to move in this direction. The public’s state of mind is that our National Army is carrying out its duties to protect and liberate our land. Had there not been an army, as was the situation in Lebanon when the army and the state were divided during the civil war, there would have been resistance a long time ago. Today, in the current circumstances, there are a number of factors pushing in that direction. First, there are repeated Israeli aggressions that constitute a major factor in creating this desire and required incentive. Second, the army’s engagement in battles in more than one place throughout Syria has created a sentiment on the part of many civilians that it is their duty to move in this direction in order to support the Armed Forces on the Golan. Al-Manar: Mr. President, Benjamin Netanyahu said that Israel would not hesitate to attack Syria if it detected that weapons are being conveyed to Hezbollah in Lebanon. If Israel carried out its threats, I want a direct answer from you: what would Syria do? President Assad: As I have said, we have informed the relevant states that we will respond in kind. Of course, it is difficult to specify the military means that would be used, that is for our military command to decide. We plan for different scenarios, depending on the circumstances and the timing of the strike that would determine which method or weapons. Al-Manar: Mr. President, after the airstrike that targeted Damascus, there was talk about the S300 missiles and that this missile system will tip the balance. Based on this argument, Netanyahu visited Moscow. My direct question is this: are these missiles on their way to Damascus? Is Syria now in possession of these missiles? President Assad: It is not our policy to talk publically about military issues in terms of what we possess or what we receive. As far as Russia is concerned, the contracts have nothing to do with the crisis. We have negotiated with them on different kinds of weapons for years, and Russia is committed to honoring these contracts. What I want to say is that neither Netanyahu’s visit nor the crisis and the conditions surrounding it have influenced arms imports. All of our agreements with Russia will be implemented, some have been implemented during the past period and, together with the Russians, we will continue to implement these contracts in the future. Al-Manar: Mr. President, we have talked about the steadfastness of the Syrian leadership and the Syrian state. We have discussed the progress being achieved on the battlefield, and strengthening the alliance between Syria and the resistance. These are all within the same front. From another perspective, there is diplomatic activity stirring waters that have been stagnant for two and a half years. Before we talk about this and about the Geneva conference and the red lines that Syria has drawn, there was a simple proposition or a simple solution suggested by the former head of the coalition, Muaz al-Khatib. He said that the president, together with 500 other dignitaries would be allowed to leave the country within 20 days, and the crisis would be over. Why don’t you meet this request and put an end to the crisis? President Assad: I have always talked about the basic principle: that the Syrian people alone have the right to decide whether the president should remain or leave. So, anybody speaking on this subject should state which part of the Syrian people they represent and who granted them the authority to speak on their behalf. As for this initiative, I haven’t actually read it, but I was very happy that they allowed me 20 days and 500 people! I don’t know who proposed the initiative; I don’t care much about names. Al-Manar: He actually said that you would be given 20 days, 500 people, and no guarantees. You’ll be allowed to leave but with no guarantee whatsoever on whether legal action would be taken against you or not. Mr. President, this brings us to the negotiations, I am referring to Geneva 2. The Syrian government and leadership have announced initial agreement to take part in this conference. If this conference is held, there will be a table with the Syrian flag on one side and the flag of the opposition groups on the other. How can you convince the Syrian people after two and a half years of crisis that you will sit face to face at the same negotiating table with these groups? President Assad: First of all, regarding the flag, it is meaningless without the people it represents. When we put a flag on a table or anywhere else, we talk about the people represented by that flag. This question can be put to those who raise flags they call Syrian but are different from the official Syrian flag. So, this flag has no value when it does not represent the people. Secondly, we will attend this conference as the official delegation and legitimate representatives of the Syrian people. But, whom do they represent? When the conference is over, we return to Syria, we return home to our people. But when the conference is over, whom do they return to - five-star hotels? Or to the foreign ministries of the states that they represent – which doesn’t include Syria of course - in order to submit their reports? Or do they return to the intelligence services of those countries? So, when we attend this conference, we should know very clearly the positions of some of those sitting at the table - and I say some because the conference format is not clear yet and as such we do not have details as to how the patriotic Syrian opposition will be considered or the other opposition parties in Syria. As for the opposition groups abroad and their flag, we know that we are attending the conference not to negotiate with them, but rather with the states that back them; it will appear as though we are negotiating with the slaves, but essentially we are negotiating with their masters. This is the truth, we shouldn’t deceive ourselves. Al-Manar: Are you, in the Syrian leadership, convinced that these negotiations will be held next month? President Assad: We expect them to happen, unless they are obstructed by other states. As far as we are concerned in Syria, we have announced a couple of days ago that we agree in principle to attend. Al-Manar: When you say in principle, it seems that you are considering other options. President Assad: In principle, we are in favour of the conference as a notion, but there are no details yet. For example, will there be conditions placed before the conference? If so, these conditions may be unacceptable and we would not attend. So the idea of the conference, of a meeting, in principle is a good one. We will have to wait and see. Al-Manar: Let’s talk, Mr. President, about the conditions put by the Syrian leadership. What are Syria’s conditions? President Assad: Simply put, our only condition is that anything agreed upon in any meeting inside or outside the country, including the conference, is subject to the approval of the Syrian people through a popular referendum. This is the only condition. Anything else doesn’t have any value. That is why we are comfortable with going to the conference. We have no complexes. Either side can propose anything, but nothing can be implemented without the approval of the Syrian people. And as long as we are the legitimate representatives of the people, we have nothing to fear. Al-Manar: Let’s be clear, Mr. President. There is a lot of ambiguity in Geneva 1 and Geneva 2 about the transitional period and the role of President Bashar al-Assad in that transitional period. Are you prepared to hand over all your authorities to this transitional government? And how do you understand this ambiguous term? President Assad: This is what I made clear in the initiative I proposed in January this year. They say they want a transitional government in which the president has no role. In Syria we have a presidential system, where the President is head of the republic and the Prime Minister heads the government. They want a government with broad authorities. The Syrian constitution gives the government full authorities. The president is the commander-in-chief of the Army and Armed Forces and the head of the Supreme Judicial Council. All the other institutions report directly to the government. Changing the authorities of the president is subject to changing the constitution; the president cannot just relinquish his authorities, he doesn\\\'t have the constitutional right. Changing the constitution requires a popular referendum. When they want to propose such issues, they might be discussed in the conference, and when we agree on something - if we agree, we return home and put it to a popular referendum and then move on. But for them to ask for the amendment of the constitution in advance, this cannot be done neither by the president nor by the government. Al-Manar: Frankly, Mr. President, all the international positions taken against you and all your political opponents said that they don’t want a role for al-Assad in Syria’s future. This is what the Saudi foreign minister Saud al-Faisal said and this is what the Turks and the Qataris said, and also the Syrian opposition. Will President Assad be nominated for the forthcoming presidential elections in 2014? President Assad: What I know is that Saud al-Faisal is a specialist in American affairs, I don’t know if he knows anything about Syrian affairs. If he wants to learn, that’s fine! As to the desires of others, I repeat what I have said earlier: the only desires relevant are those of the Syrian people. With regards to the nomination, some parties have said that it is preferable that the president shouldn’t be nominated for the 2014 elections. This issue will be determined closer to the time; it is still too early to discuss this. When the time comes, and I feel, through my meetings and interactions with the Syrian people, that there is a need and public desire for me to nominate myself, I will not hesitate. However, if I feel that the Syrian people do not want me to lead them, then naturally I will not put myself forward. They are wasting their time on such talk. Al-Manar: Mr. President, you mentioned the Saudi foreign minister Saud al-Faisal. This makes me ask about Syria’s relationship with Saudi Arabia, with Qatar, with Turkey, particularly if we take into account that their recent position in the Arab ministerial committee was relatively moderate. They did not directly and publically call for the ouster of President Assad. Do you feel any change or any support on the part of these countries for a political solution to the Syrian crisis? And is Syria prepared to deal once more with the Arab League, taking into account that the Syrian government asked for an apology from the Arab League? President Assad: Concerning the Arab states, we see brief changes in their rhetoric but not in their actions. The countries that support the terrorists have not changed; they are still supporting terrorism to the same extent. Turkey also has not made any positive steps. As for Qatar, their role is also the same, the role of the funder - the bank funding the terrorists and supporting them through Turkey. So, overall, no change. As for the Arab League, in Syria we have never pinned our hopes on the Arab League. Even in the past decades, we were barely able to dismantle the mines set for us in the different meetings, whether in the summits or in meetings of the foreign ministers. So in light of this and its recent actions, can we really expect it to play a role? We are open to everybody, we never close our doors. But we should also be realistic and face the truth that they are unable to offer anything, particularly since a significant number of the Arab states are not independent. They receive their orders from the outside. Some of them are sympathetic to us in their hearts, but they cannot act on their feelings because they are not in possession of their decisions. So, no, we do not pin any hopes on the Arab League. Al-Manar: Mr. President, this leads us to ask: if the Arab environment is as such, and taking into account the developments on the ground and the steadfastness, the Geneva conference and the negotiations, the basic question is: what if the political negotiations fail? What are the consequences of the failure of political negotiations? President Assad: This is quite possible, because there are states that are obstructing the meeting in principle, and they are going only to avoid embarrassment. They are opposed to any dialogue whether inside or outside Syria. Even the Russians, in several statements, have dampened expectations from this conference. But we should also be accurate in defining this dialogue, particularly in relation to what is happening on the ground. Most of the factions engaged in talking about what is happening in Syria have no influence on the ground; they don’t even have direct relationships with the terrorists. In some instances these terrorists are directly linked with the states that are backing them, in other cases, they are mere gangs paid to carry out terrorist activities. So, the failure of the conference will not significantly change the reality inside Syria, because these states will not stop supporting the terrorists - conference or no conference, and the gangs will not stop their subversive activities. So it has no impact on them. Al-Manar: Mr. President, the events in Syria are spilling over to neighboring countries. We see what’s happening in Iraq, the explosions in Al-Rihaniye in Turkey and also in Lebanon. In Ersal, Tripoli, Hezbollah taking part in the fighting in Al-Qseir. How does Syria approach the situation in Lebanon, and do you think the Lebanese policy of dissociation is still applied or accepted? President Assad: Let me pose some questions based on the reality in Syria and in Lebanon about the policy of dissociation in order not to be accused of making a value judgment on whether this policy is right or wrong. Let’s start with some simple questions: Has Lebanon been able to prevent Lebanese interference in Syria? Has it been able to prevent the smuggling of terrorists or weapons into Syria or providing a safe haven for them in Lebanon? It hasn’t; in fact, everyone knows that Lebanon has contributed negatively to the Syrian crisis. Most recently, has Lebanon been able to protect itself against the consequences of the Syrian crisis, most markedly in Tripoli and the missiles that have been falling over different areas of Beirut or its surroundings? It hasn’t. So what kind of dissociation are we talking about? For Lebanon to dissociate itself from the crisis is one thing, and for the government to dissociate itself is another. When the government dissociates itself from a certain issue that affects the interests of the Lebanese people, it is in fact dissociating itself from the Lebanese citizens. I’m not criticizing the Lebanese government - I’m talking about general principles. I don’t want it to be said that I’m criticizing this government. If the Syrian government were to dissociate itself from issues that are of concern to the Syrian people, it would also fail. So in response to your question with regards to Lebanon’s policy of dissociation, we don’t believe this is realistically possible. When my neighbor’s house is on fire, I cannot say that it’s none of my business because sooner or later the fire will spread to my house. Al-Manar: Mr. President, what would you say to the supporters of the axis of resistance? We are celebrating the anniversary of the victory of the resistance and the liberation of south Lebanon, in an atmosphere of promises of victory, which Mr. Hasan Nasrallah has talked about. You are saying with great confidence that you will emerge triumphant from this crisis. What would you say to all this audience? Are we about to reach the end of this dark tunnel? President Assad: I believe that the greatest victory achieved by the Arab resistance movements in the past years and decades is primarily an intellectual victory. This resistance wouldn’t have been able to succeed militarily if they hadn’t been able to succeed and stand fast against a campaign aimed at distorting concepts and principles in this region. Before the civil war in Lebanon, some people used to say that Lebanon’s strength lies in its weakness; this is similar to saying that a man’s intelligence lies in his stupidity, or that honor is maintained through corruption. This is an illogical contradiction. The victories of the resistance at different junctures proved that this concept is not true, and it showed that Lebanon’s weakness lies in its weakness and Lebanon’s strength lies in its strength. Lebanon’s strength is in its resistance and these resistance fighters you referred to. Today, more than ever before, we are in need of these ideas, of this mindset, of this steadfastness and of these actions carried out by the resistance fighters. The events in the Arab world during the past years have distorted concepts to the extent that some Arabs have forgotten that the real enemy is still Israel and have instead created internal, sectarian, regional or national enemies. Today we pin our hopes on these resistance fighters to remind the Arab people, through their achievements, that our enemy is still the same. As for my confidence in victory, if we weren’t so confident we wouldn’t have been able to stand fast or to continue this battle after two years of a global attack. This is not a tripartite attack like the one in 1956; it is in fact a global war waged against Syria and the resistance. We have absolute confidence in our victory, and I assure them that Syria will always remain, even more so than before, supportive of the resistance and resistance fighters everywhere in the Arab world. Al-Manar: In conclusion, it has been my great honor to conduct this interview with Your Excellency, President Bashar al-Assad of the Syrian Arab Republic. Thank you very much. President Assad: You are welcome. I would like to congratulate Al-Manar channel, the channel of resistance, on the anniversary of the liberation and to congratulate the Lebanese people and every resistance fighter in Lebanon. Al-Manar: Thank you.

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Who was Malik al-Ashtar al-Nakhai? In this episode of Unsung Heroes, Sayyid Haydar Jamaludeen speaks about \"Malik al-Ashtar al-Nakhai\". Yet, who was Malik al-Ashtar al-Nakhai, what was his real name, and when was he born? What was Malik al-Ashtar al-Nakhai famous for? What does the title al-Ashtar mean and why was he given that title? Where was Malik al-Ashtar al-Nakhai originally from? Was Malik al-Ashtar ever exiled, and if so, for what reason, by whom, and to what place? And was Malik al-Ashtar ever imprisoned, and if so, by whom and for what reason? What was widely known about Malik al-Ashtar as regards to his skills in the battlefield? What is a famous story about Malik al-Ashtar and his presence in the battle of Siffin? And who was one of the governors of Imam Ali (A) in Egypt? Why did Imam Ali (A) send Malik al-Ashtar to Egypt? How was Malik al-Ashtar al-Nakhai assassinated? Who performed the Ghusl al-Mayyit and funeral prayers over the body of Abu Dhar al-Ghiffari and what did the Messenger of Allah (S) say about those individuals? And finally, what did Imam Ali (A) say about his relationship and friendship with Malik al-Ashtar? Find out this and more in this episode about one of the most courageous and loyal companions of Imam Ali ibn Abi Talib (A), \"Malik al-Ashtar al-Nakhai\" as Sayyid Haydar Jamaludeen goes through some of the beautiful, honorable, and yet largely overlooked \"Unsung Heroes\" of Islam. #IslamicPulse #UnsungHeroes #Islam #Allah #Quran #AhulBayt #Muslim #Martyrdom #Shahadat #History #Martyr #Shaheed #Honor #Valor #Sacrifice #Chivalry #Courage #Malik #Ashtar #MalikAshtar #ImamAli

Surah Al-Baqarah | By Sheikh Abdur-Rahman As-Sudais | Full With Arabic Text (HD) | 02-سورۃالبقرۃ Hadith Usman Bin Affan (R.A) Reported:- The Messenger Of ALLAH (صلی اللہ علیہ والہ وسلم) Said:- \"The Best Amongst You is The One Who Learn The Quran and Teaches It\". (Al-Bukhari) Sūrah al-Baqarah (Arabic: سورة البقرة‎, \"The Cow\") is the second and longest chapter (Surah) of the Qur\'an.[1] It consists of 286 verses, 6,201 words and 25,500 letters [2]. It is a Medinan surah. Recited:- Sheikh Abdur Rahman As Sudais Video Editor:- Ali Raza surah baqara full with arabic text surah al baqara full with arabic text surah baqarah full with text surah al baqarah full with text beautiful recitation of surah al baqara 02 surah al baqarah full sudais tilawat e quran e pak surah al baqarah qiroah al quran surah al baqara سورۃالبقرہ القرآن سورۃ البقرۃ مکمل قرآن پاک #quranepak #surahbaqara #sudais

Al ‘Askarī Mosque or the ‘Askariyya Mosque/Shrine (Arabic: مرقد الامامين علي الهادي والحسن العسكري‎ Marqad al-Imāmayn ‘Alī l-Hādī wa l-Ħassan al-‘Askarī) is a Shī‘ah Muslim holy site located in the Iraqi city of Sāmarrā 125 km (78 mi) from Baghdad. It is one of the most important Shī‘ah mosques in the world, built in 944.[1] Its dome was destroyed in a bombing by terrorists in February 2006 and its two remaining minarets were destroyed in another bombing in June 2007, causing widespread anger amongst Muslims. The remaining clock tower was also destroyed in July 2007. The remains of the 10th and 11th Shī‘ah Imāms, ‘Alī al-Hādī ("an-Naqī") and his son Hasan al-‘Askarī, known as: al-‘Askariyyain ("the two ‘Askarīs"), rest at the shrine[2]. Also buried within the Mosque are: Hakimah Khātūn, sister of ‘Alī al-Hādī; and Narjis Khātūn, the mother of Muħammad al-Mahdī[3]. Adjacent to this shrine is another mosque, built over the location where the Twelfth or "Hidden" Imām, Muħammad al-Mahdī first entered the Minor Occultation. The ‘Askariyya Shrine is also known as the "Tomb or Mausoleum of the Two Imāms", "the Tomb of Imāms ‘Alī al-Hādī and Hasan al-‘Askarī" and "al-Hadhratu l-‘Askariyya". CLAIMS OF SECTARIAN VIOLENCE ARE ABSURD AS THE TWO MAJOR SECTS OF ISLAM, SHIA & SUNNI HAVE RESPECTED EACH OTHERS HOLY FIGURES FOR A LONG TIME. THESE SORTS OF INCIDENCES STARTED AFTER FOREIGN TROOPS ILLEGALY OCCUPIES IRAQ IN 2002 UNDER THE PRETEXT OF HAVING THE WEAPONS OF MASS DESTRUCTION AND THEN LATER THE CRUEL DICTATOR SADDAM. OCCUPYING TROOPS ARE STILL IN IRAQ CAUSING THE DISTRESS AND FEAR AMONG THE GENERAL PUBLIC. NOW SHIAS AND SUNNIS ARE UNITING TO EXPELL THE INVADERS FROM THEIR HOMELAND.

Surah Al-Imran | By Sheikh Abdur-Rahman As-Sudais | Full With Arabic Text (HD) | 03- سورۃ آل عمرن Usman Bin Affan (R.A) Reported:- The Messenger Of ALLAH (صلی اللہ علیہ والہ وسلم) Said:- \"The Best Amongst You is The One Who Learn The Quran and Teaches It\". (Al-Bukhari) Surah Al-Imran (Arabic: آل عمران‎, Sūratu Āl \'Imrān, \"The Family of Imran\")[1] is the third chapter of the Quran with two hundred verses (āyah). The chapter takes its name from the family of Imran mentioned in verse 33.[2] Recited:- Sheikh Abdur Rahman As Sudais Video Editor:- Ali Raza surah al imran full with arabic text surah imran full with arabic text beautiful recitation of surah al imran full surah al imran beautiful recitation tilawat e quran e pak surah al imran full qiroah al quran surah al imran سورۃ آل عمرن سورۃ آل عمرن القرآن سورۃ آل عمرن مکمل القرآن کریم تلاوت سورۃ آل عمرن #quranepak #surahimran #sudais

Our sincere and heart-felt condolences to the believers of the world upon the martyrdom of Imam al-Baqir (A). Imam Muhammad ibn Ali al-Baqir (A) is the fifth divinely appointed Imam. He was the son of the fourth divinely appointed Imam, Imam Ali ibn al-Husayn al-Sajjad (A) and the Imamate of Imam al-Baqir (A) lasted for nineteen years. During his blessed and auspicious Imamate, a great step was taken towards the organization of Shia thought in numerous fields including, but not limited to ethics, jurisprudence, theology, and exegesis. According to historical sources, he was present at the event of Karbala as a child in 61 hijri. He was martyred via poison on the 7th of Dhu al-Hijjah. Hasan Taheri from the Islamic Republic of Iran recites a moving elegy in the memory of Imam al-Baqir (A). You are Baqir al-Uloom (A) and the world is at your command, O\' Imam al-Baqir (A)!

Who was Maytham al-Tammar? In this episode of Unsung Heroes, Sayyid Haydar Jamaludeen speaks about \\\"Maytham al-Tammar\\\". Yet, who was Maytham al-Tammar, how did he live his life, and what was his biographical background? Where was Maytham al-Tammar originally from and what was his original name? How did Maytham al-Tammar acquire the name \\\'Saleem\\\'? And what is the English equivalent of the Arabic word \\\'Tammar\\\'? What is the story behind Maytham al-Tammar\\\'s acceptance of Islam? What is the story of when for the first time Maytham al-Tammar met Imam Ali (A)? Who were the \\\'Shurtatul Khamis\\\' and was Maytham al-Tammar one of them? What did Maytham al-Tammar say when Imam Ali (A) asked him whether he would repudiate Imam Ali (A) at the orders of Ubaydullah ibn Ziyad? What did Maytham al-Tammar do with the tree that Imam Ali (A) said Maytham would be hung upon? Who threw Maytham al-Tammar into prison, who did Maytham meet in the prison, and what did he say to him? What did Maytham al-Tammar do as he was suffering and intense pain while he was hanging on the tree that eventually led to his martyrdom? And finally, how did Maytham al-Tammar attain the lofty status of martyrdom? Find out this and more in this episode about one of the most loyal, devout, and faithful companions of Imam Ali (A), Imam Hasan (A), and Imam Husayn (A), \\\"Maytham al-Tammar\\\", as Sayyid Haydar Jamaludeen goes through some of the beautiful, honorable, and yet largely overlooked \\\"Unsung Heroes\\\" of Islam. #IslamicPulse #UnsungHeroes #Islam #Allah #Quran #AhulBayt #Muslim #Martyrdom #Shahadat #History #Martyr #Shaheed #Honor #Valor #Sacrifice #Chivalry #Courage #Matham #Tammar #MaythamTammar #Prophet #ImamAli #ImamHasan #ImamHusayn

Who was Hashim ibn Utbah al-Mirqal? In this episode of Unsung Heroes, Sayyid Haydar Jamaludeen speaks about \"Hashim al-Mirqal\". Yet, who was Hashim al-Mirqal, how did he live his life, and what was his biographical background? Who was the famous, yet dastardly cousin of Hashim al-Mirqal; a person who was in the army of Yazeed on the plains of Karbala? What kind of a person was the father of Hashim al-Mirqal and what was he known for? What was the nickname of Hashim al-Mirqal and why was he given that name? In what battle did Hashim al-Mirqal lose one of his eyes? Before what major battle did Imam Ali (A) send a letter with Hashim al-Mirqal to the people of Kufa? What did Imam Ali (A) say to Hashim al-Mirqal when he was wearing two coats of armor in the Battle of Siffin and what did Hashim al-Mirqal say in reply? Who was the evil man who martyred Hashim al-Mirqal and in what battle did this take place? What did Imam Ali (A) say when he came to the place where Hashim al-Mirqal had attained martyrdom? And finally, how did Hashim al-Mirqal attain the lofty status of martyrdom? Find out this and more in this episode about one of the most loyal, devout, and faithful companions of the Messenger of Allah (S) and the Commander of the Faithful, Imam Ali ibn Abi Talib (A), \"Hashim al-Mirqal\", as Sayyid Haydar Jamaludeen goes through some of the beautiful, honorable, and yet largely overlooked \"Unsung Heroes\" of Islam. #IslamicPulse #UnsungHeroes #Islam #Allah #Quran #AhulBayt #Muslim #Martyrdom #Shahadat #History #Martyr #Shaheed #Honor #Valor #Sacrifice #Chivalry #Courage #Hashim #al-Mirqal #HashimAlMirqal #Prophet #ImamAli #Ansar #Mecca #Medina #Kufa #Siffin #Jamal

Al Mawt Al Israel - Al Mawt Al Israel - Al Mawt Al Israel - Arabic

The Secret behind the Special Status of Hazrat Abu al-Fazl al-Abbas (\'a) Everything for Aba Abdullah al-Husayn (‘a) in Karbala was Abbas. Does a person become like this because his hand is cut off? No! Where a person is struck isn’t what makes a difference. A person’s body strength isn’t what makes a difference. What is it that separates Aba al-Fazl al-Abbas from the rest so much? Intention! “And I will fight with whoever fights with you.” He was thinking about the world. Do you know what Abbas’s intention was that he reached to this height? Saving the entire world! He didn’t want less than this. He was standing with Imam Husayn (‘a) and he saw 72 helpers, a few tents, and 30,000 enemies. But, he was thinking about the world, about humankind. He was big. It is not unlikely that on the day of Ashura he was thinking about Imam Mahdi’s (‘a.j.) reappearance. He wasn’t caught up with small problems. Look at a part of Aba al-Fazl al-Abbas’s intention. It is obvious that even if we are martyred we will not reach to this point. It is very difficult for a person to have worked on correcting his intention this much. The only person who asked Imam Husayn (‘a) in this way to enter the battlefield was Aba al-Fazl al-Abbas (‘a). He said, “My Master, I’m tired of these hypocrites. Give me permission to go and take revenge.” You should always have this intention of destroying the enemies of religion somewhere in your heart. Yah! If I could destroy them. Yah! I wish I could strike them hard, O God! Having this intention against them is very purifying and uplifting. See how much the Imam’s (‘a) enemies are cursed in the Ashura Supplication? Why should we just send our greetings upon the Imam (‘a) with much feeling? “And I will fight with whoever fights with you.” (Ashura Supplication) Do you know what Abal Fazl al-Abbas’s intention was that he reached this level? Saving the entire world. Hating the enemies. This should be a part of our intention. You have probably heard that tradition about Imam Javad (‘a). He would pound his fist on the ground and say, “I’ll kill and burn.” He was asked, “What? Who? What are you doing? Where are you now?” He said, “The one who came and burned the door of the house of our mother, Fatimah Zahra (‘a).” This means that our mother was pressed between the door and the wall, and thought, “My sad story will reach my children. The hatred of my enemies will enter their hearts, and they will grow.” What an expense was made for your luminous hearts between the door and the wall. Whoever comes to the Bani Hashim Alley and sees the burned door, won’t leave this alley anymore. A tradition says, “If a person doesn’t wish to kill the enemies (of Islam) with his sword someday, and he dies, he has died with a kind of hypocrisy.” “If a person is not in the battlefield, or he doesn’t read the tradition about holy war for himself, he will leave this world with a kind of hypocrisy.” (Sahih Muslim, vol. 3, p. 1,517)

Surah Al-Hijr | By Sheikh Abdur-Rahman As-Sudais | Full With Arabic Text (HD) | 15-سورۃالحجر

What do you need to do if you want to follow the Master of the Age, Imam al-Mahdi (A)? And what kind of knowledge do we need if we want to be a supporter of the Savior of Humanity, Imam al-Mahdi - may Allah hasten his reappearance? And we all know that knowledge is necessary to be a supporter of Imam al-Mahdi (A), but is knowledge where the buck stops? What other things are necessary for us to do, if we want to be a supporter of Imam al-Mahdi(A)? What does the Messenger of Allah (S) say about the people who are \'lucky\' and blessed? What does it mean to \'edit\' our behavior in order to become a supporter of the Imam of the Age, Imam al-Mahid (A), and what do we add and delete to our behavior? What does Imam Ja\'far al-Sadiq (A) say about the requirements of an individual who wants to be a supporter and helper of the Hidden Imam, Imam al-Mahdi (A)? Finally, what does Imam al-Mahdi (A) say dissatisfies them (A), vis-à-vis something that is related to us? Sister Spade explains and answers these questions and more, based upon selections from the book, The Essence of Creation, 3rd edition, as she speaks about how if we want \"To Follow al-Imam Mahdi (A), You Need To Know Imam al-Mahdi (A)\". And once you get to know the Imam of Your Time, the Savior of Humanity, Imam al-Mahdi (A), your life will change for forever, wherever you are. #IslamicPulse #SisterSpade #Life #Questions #Islam #Allah #Quran #Ahlulbayt #Muslim #Shia #RealityCheck #Mahdi #TheMahdi #ImamMahdi #AwaitedOne #AlMahdi #Savior #Unity #12thImam #Imam #Wilayate #Imamate #IslamicAwareness #Revolution #IslamicAwakening #Piety #IslamicRevolution #Resistance #Obedience #Knowledge #Akhlaq #EndOfTimes

Al Mawt Al Israel - Al Mawt Al Israel - Al Mawt Al Israel - Arabic

Al Mawt Al Israel - Al Mawt Al Israel - Al Mawt Al Israel - Arabic sub English

[22 July 2012] Al Saud crackdown fuel uprising Zayd al Isa - English A cleric who participated in protests for change in Saudi Arabia has been detained and allegedly tortured in custody by the regimes forces. The family members of prominent detained Saudi Shia cleric Sheikh Nemr al-Nemr say he has been badly tortured in jail. On Sunday, the family members were allowed to visit Sheikh Nemr, who has been on a hunger strike since July 19. His sister said the detained cleric had turned weaker and that signs of torture were seen on his head. The family visited him for the second time since his arrest earlier in July. They were allowed to visit him for the first time on July 15. Sheikh Nemr was attacked, injured and arrested by the security forces of the Al Saud regime while driving from a farm to his house in the Qatif region of Eastern Province on July 8. Press TV has conducted an interview with Zayd al-Isa, Middle East expert from London about the incident involving Sheikh Nemr al-Nemr and Saudi government forces.

Surah Al-Maidah | By Sheikh Abdur-Rahman As-Sudais | Full With Arabic Text (HD) | 05-سورۃالمائدة Usman Bin Affan (R.A) Reported:- The Messenger Of ALLAH (صلی اللہ علیہ والہ وسلم) Said:- \"The Best Amongst You is The One Who Learn The Quran and Teaches It\". (Al-Bukhari) Surat al-Māʼida (Arabic: سورة المائدة‎, \"The Table\" or \"The Table Spread with Food\", likely a word of Ethiopic origin) is the fifth chapterof the Quran, with 120 verses. It is a Medinan sura. Recited:- Sheikh Abdur Rahman As Sudais Video Editor:- Ali Raza surah al maidah full with arabic text surah al maidah full sudais beautiful recitation of surah al maidah surah al maidah beautiful recitation surah maidah sudais سورۃالمائدۃ القرآن سورۃ المائدۃ #quranepak #surahmaidah #sudais

According to Shaheed Abu Mahdi al-Mohandis, is the future of Iraq hopeful? And what did the defeating of ISIS (DAESH) by Iraq, show the world? What work is the Hashd al-Sha\\\'bi doing in Iraq? How does the presence of the Hashd al-Sha\\\'bi in Mosul support the unity in Iraq? Furthermore, why is the Hashd al-Shabi a need and a necessity today? And finally, why is it essential to have the Hashd al-Shabi in Iraq permanently? Shaheed Abu Mahdi al-Mohandis explains how \\\"The Hashd al-Sha\\\'bi Is A Necessity For Iraq\\\".

Who was Ja\'far al-Tayyar? In this episode of Unsung Heroes, Sayyid Haydar Jamaludeen speaks about \"Ja\'far al-Tayyar\". Yet, who was Ja\'far al-Tayyar, how did he live his life, and what was his biographical background? Why was Ja\'far al-Tayyar known as the \'father of the needy\'? And who was the second man to accept Islam and how did he accept Islam? What does the holy Prophet Muhammad (S) say about Ja\'far al-Tayyar? To what place did the early Muslims make their first Hijrah, their first migration to? Who was appointed as leader, by the Messenger of Allah (S) in this first migration of the Muslims? What is one of the most important roles that Ja\'far al-Tayyar played as leader of the Muslims who had migrated to Abyssinia? Why did Ja\'far al-Tayyar begin to recite verses of the holy Quran to the Abyssinian king, Najjashi? What is the story behind the Salat Ja\'far al-Tayyar? In what battle, and under what circumstances did Ja\'far al-Tayyar attain the lofty status of martyrdom? Find out this and more in this episode about one of the most courageous, devout, and faithful companions of the Messenger of Allah (S), \"Ja\'far al-Tayyar\", as Sayyid Haydar Jamaludeen goes through some of the beautiful, honorable, and yet largely overlooked \"Unsung Heroes\" of Islam. #IslamicPulse #UnsungHeroes #Islam #Allah #Quran #AhulBayt #Muslim #Martyrdom #Shahadat #History #Martyr #Shaheed #Honor #Valor #Sacrifice #Chivalry #Courage #Ja\'far #Tayyar #Prophet #ImamAli

Who was Uways al-Qarani? In this episode of Unsung Heroes, Sayyid Haydar Jamaludeen speaks about \"Uways al-Qarani\". Yet, who was Uways al-Qarani, how did he live his life, and what was his biographical background? And what was Uways al-Qarani renowned for? Where was Uways al-Qarani born and when did he accept Islam? What happened when Uways al-Qarani went to visit the Messenger of Allah (S) for the first time? And why did he return so quickly from his first visit to the Messenger of Allah (S)? What has been mentioned regarding the worship of Uways al-Qarani? Who are the Tabe\'in? What is an interesting story about Imam Ali (A), the Battle of Siffeen, and Uways al-Qarani, as narrated by Ibn Abbas? And finally, how did Uways al-Qarani attain the lofty status of martyrdom? Find out this and more in this episode about one of the most loyal, devout, and faithful companions of the Messenger of Allah (S) and Imam Ali (A), \"Uways al-Qarani\", as Sayyid Haydar Jamaludeen goes through some of the beautiful, honorable, and yet largely overlooked \"Unsung Heroes\" of Islam. #IslamicPulse #UnsungHeroes #Islam #Allah #Quran #AhulBayt #Muslim #Martyrdom #Shahadat #History #Martyr #Shaheed #Honor #Valor #Sacrifice #Chivalry #Courage #Uways #Qarani #UwaysQarani #Prophet #ImamAli #ImamHasan #ImamHusayn

What kind of Islam was the Islam of the 6th divinely appointed Imam, Imam Ja\'far ibn Muhammad al-Sadiq (A)? Who were the noble and pure parents of Imam Ja\'far al-Sadiq (A)? What are a few of the famous titles of the immaculate 6th divinely appointed Imam, and which one is the most famous? What is one of the most striking characteristics of Imam Ja\'far al-Sadiq (A) regarding the ability to speak languages? What are just a few of the languages that the 6th divinely appointed Imam (A) spoke fluently? Approximately, how long did the Imamate of Imam Ja\'far al-Sadiq (A) last for, and what did his eminence (A) do in those 34 years? What were some of the aspects of the Jihade Tabyiin of Imam Ja\'far al-Sadiq (A) and how is it related to his eminence growing, spreading, and strengthening the Pure Muhammadan Islam? What were some of the unfortunate consequences of the aforementioned Jihade Tabyiin embarked upon by Imam Ja\'far al-Sadiq (A)? And finally, are we following the same Islam of Imam Ja\'far al-Sadiq (A), especially after understanding and realizing what kind of Islam was \"The Islam of Imam Ja\'far al-Sadiq (A)\". Sayyid Shahryar answers in this episode of CubeSync, and speaks about \"The Islam of Imam Ja\'far al-Sadiq (A)\". Our condolences to the believers all across the world, wherever you are, upon the martyrdom anniversary of the 6th divinely appointed Imam, the rightful 6th successor to the Messenger of Allah (S), Imam Ja\'far ibn Muhammad al-Sadiq (A). Peace and salutations be upon you, O\' veracious leader! Peace and salutations be upon you, O\' speaking successor! Peace and salutations be upon you, O\' key to goodness! Peace and salutations be upon you, O\' lantern in the darkness! Peace and salutations be upon you, O’ Ja\'far ibne Mohammad al-Sadiq (A)! #IslamicPulse #CubeSync #Allah #Muslims #Islam #Imam #Jafar #ImamSadiq #JafarIbnMohammad #Sadiq #alSadiq #Shahadat #Martyrdom #Wilayate #Baqi #JannatulBaqi #Medina #Oppressor #Oppression #Abbasid #AhlulBayt #Quran #Imamate #Wilayah #alFaqih #JihadeTabyiin #AwaitedOne #Mahdi #Media #SoftWar #IslamicRepublic #Revolution #Resistance #Savior #IslamicRevolution #IslamicAwareness

Iraqi demonstrators have staged massive anti-US rallies in Baghdad to protest the controversial US-proposed security deal. The rallies were held as the security pact nears its final stages. Nearly a million demonstrators from different cities of the war-torn country participated in the rallies. Denouncing the American occupation of Iraq, the crowds shouted anti-US slogans and called for ending the US presence in the oil-rich country. "Get out occupier! We demand an end to the occupation!" shouted protesters. The move comes a day after Iraqi Prime Minister Nouri al-Maliki sent the draft of the security deal to the parliament for final approval. Last week Iraqi clerics including the anti-American cleric Moqtada al-Sadr called for a nationwide demonstration on October 18. On Friday, several Sunni and Shia clerics spoke out against the deal, as opposition, among Iraqis from all walks of life, was growing against it. The clerics argued that the Iraqi public knew little about the terms of the deal which could change the future of the nation. Meanwhile, Sadr Eddin al-Qzbangi, a confidant of Iraq's most revered Shia cleric, Grand Ayatollah al-Sistani said Friday that the Ayatollah has “expressed concerns about the secret provisions of the agreement." Al-Sistani has also said any accord must have national consensus. Al-Qzbangi said that although al-Sistani has repeatedly called for clarification of the deal, the details have not been released. Al-Qzbangi urged the Iraqi parliament to study all the terms of the agreement very carefully. The draft accord includes a timeline for US withdrawal by the end of 2011 and gives Baghdad limited authority to try US contractors and soldiers for major crimes committed off-duty and off-base

An outstanding clip of some great personalities of contemporary times who provide explanation to some of the common confusions regarding Wilayat al-Faqih. This special clip features Imam Khomeini, Imam Khamenei, Martyr Murtada Mutahhari, Ayatollah Misbah Yazdi, Ayatollah Mohsin Qara\'ti, Agha Alireza Panahian and Dr. Rahimpour Azghadi. Some of the questions are: - Does Wilayat al-Faqih introduce dictatorship? - Does Wali al-Faqih act based on his whims and wishes? - Is Wilayat al-Faqih the Wilayah of a person or of an ideology? - What are some of the requirements and conditions for the Wali al-Faqih? - What invalidates the Wilayah of a Faqih? - What are some of the unrealistic expectations from the Wali al-Faqih? Why? - Why is the authority of the Wali al-Faqih not time bound?

A few years ago, the Arbaeen of Imam Husayn (A) in Karbala was faced with serious threats when ISIS terrorists started to attack the pilgrims and the shrine of Imam Husayn (A). The ISIS terrorists staged many suicidal attacks on the innocent civilians and threatened the security of the entire country of Iraq. Martyr Abu Mahdi al-Mohandes was tasked with the responsibility of ensuring the safety and well-being of the pilgrims of Imam Husayn (A). Alongside with Iraqi Army, national guards, and police, Shaheed Abu Mahdi al-Mohandes brought Popular Mobilization Forces (PMF) or the Popular Mobilization Units (PMU) - also known as Al-Hashd al-Sha\'bi - into action and made sure that no attack is carried out against the lovers of Imam Husayn (A). Al-Hashd al-Sha\'bi is comprised of selfless and brave Iraqi civilians who not only secured the shrine and pilgrims of Imam Husayn (A) but also uprooted the evil project of the United States of America in this region - called ISIS. This documentary features the special security arrangements, medical facilities, medical camps and logistic support that Al-Hashd al-Sha\'bi provided for the Arbaeen of Imam Husayn (A). Outraged against this brave commander of Islam, the United States of America cowardly targeted him and his friend Gen. Qasem Soleimani using an airstrike. They both embraced Shahadat on Jan 3, 2020. May Allah\'s peace and blessings on these role models and heroes of Islam. #Documentary #Dubbing #Translation #Subtitles #Iraq #AbuMahdi #AlMohandes #Arbaeen #Karbala #ISIS #DeathToAmerica

How important is the International al-Quds Day? What does Imam Sayyid Ali Khamenei say about the International Day of al-Quds? Who is the founder of the International Al-Quds Day and thus is it limited to just the Shia? What does al-Quds Day stand for and thus is it limited to just Muslims? Should you commemorate the International al-Quds Day if you have a small community; or can you commemorate it even as an individual or small group? And what can one do in support of the International al-Quds via the social media? And what are some other examples of oppression that have occurred in history which is similar to that of Palestine? What is the stance of some Rabbis, Orthodox Jews, the Neturei Karta, and even Secular Jews when it comes to Zionism and the state of israel? Finally, what is our duty when it comes to the International al-Quds Day? In order to answer these questions and more, we invited Shaykh Muzaffer Hyder from the United Kingdom, to sit down with us and discuss the International al-Quds Day; A Day for Humanity. Palestine Will Be Free, From the River to the Sea! Allah Guarantees It. #IslamicPulse #IPTalkShow #Islam #Resistance #Khomeini #Khamenei #Freedom #BDS #BoycottApartheid #FlyTheFlag #AlQuds2022 #AlQudsTheAxis #alQuds #QudsDay #FreePalestine #Palestine #Zionism #israel #Oppressor #DeathToisrael #Truth #Justice #Freedom #Oppression

Our condolences to all the believers, wherever they are, upon the passing anniversary of the Messenger of Allah, the holy Prophet Muhammad (S). And our condolences upon the martyrdom anniversary of the 2nd divinely appointed Imam, Imam Hasan ibn Ali al-Mujtaba (A), the grandson of the holy Prophet Muhammad (S). Who is the most perfect creation of Allah? Is the role model and ideal of the Messenger of Allah (S) limited to any time, place, or particular nation or language? What are some of the titles of the Messenger of Allah (S)? And according the Messenger of Allah (S), who are the leaders of the youth of Paradise? Who was the father of the 2nd divinely appointed Imam (A)? And who was the mother of Imam Hasan al-Mujtaba (A)? What are some of the unique characteristics and attributes of the 2nd divinely appointed Imam (A)? What are some of the factors that lead to the Peace Treaty which is found in the historical texts regarding Imam Hasan (A)? What was the first priority of Imam Hasan (A), to fight against Muawiya or accept a peace treaty put forth by Muawiya? What is one of the ways in which Imam Hasan al-Mujtaba (A) embarked upon Jihade Tabyiin? How many times did the 2nd divinely appointed Imam, attend the annual Hajj pilgrimage? What are some details about the aforementioned Jihade Tabyiin of Imam Hasan (A) and what was its result? Where did the Ahl al-Bayt (A) of the Messenger of Allah (S) want to bury Imam Hasan (A)? Yet, where is the 2nd divinely appointed Imam (A) actually buried? What happened to the coffin of the 2nd divinely appointed Imam? And finally, why is it that the so-called companions of the holy Prophet Muhammad (S) were allowed to be buried next to him (S), but the very grandson of the Messenger of Allah (S) was not? #IslamicPulse #CubeSync #Islam #Allah #Quran #AhlulBayt #Mohammad #Ali #Fatima #Hasan #Husayn #2ndImam #ImamHasan #Muharram #Safar #Ashura #Karbala #Martyrdom #Sacrifice #Shahadat #Martyr #TheAwaitedOne #Mahdi #Imam #Wilayah #Imamate #Truth #Justice #Rghteousness #Freedom #Independence #WhoIsHusayn #Zaynab #Arbaeen #Revolution #IslamicRevolution #IslamicAwakening #Khomeini #Khamenei #WilayatFaqih #Majlis #Masaib #Matam #Honor #Falsehood #Evil #Taghut #Umayyad #Muawiya

Who is really changing the equation in Iraq? Who are Al-Hashd al-Sha\'bi (Popular Mobilization Forces (PMF)) in Iraq? What role does the Hashd al-Sha\'bi play in this changing of the tide in Iraq? Whose leadership did the Resistance fighters, fight under? And if it weren\'t for the Hashd al-Sha\'bi, what would have happened to the overall Iraqi population? Finally, did the Hashd al-Sha\'bi only save Iraq, or did they do a greater service to the region? Sayyid Hasan Nasrallah answers this and more as he explains that \"Al-Hashd Al-Sha\'bi Destroyed ISIS\".