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Category:Think tanks

2024-12-18T13:56:59Z

Mohsenmadani:

'''Think tanks'''

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Category:Think tanks

2024-12-18T13:56:10Z

Mohsenmadani:

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2024-12-18T13:55:34Z

Mohsenmadani:

'''Think tanks'''
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2024-12-18T13:50:14Z

Mohsenmadani: Created page with "'''Think tanks'''"

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2023-07-11T10:11:19Z

Mohsenmadani:

[[File:Naser-makarem.jpg|230px|left]]
This article, by Mojtaba Shirani and Ali Allah Verdi, examines proximity and unity views of Ayatollah Makarem Shirazi in Persian.
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2023-07-11T10:10:55Z

Mohsenmadani: Created page with "left This article,<ref>http://foroughevahdat.mazaheb.ac.ir/article_8642_8ee258f3a1241b2640e386be6b4f5d5f.pdf?lang=en</ref>by Mojtaba Shirani and Ali Allah Verdi, examines proximity and unity views of Ayatollah Makarem Shirazi in Persian. <span id="mp-more">'''Continue ...'''</span>"

[[File:Naser-makarem.jpg|230px|left]]
This article,<ref>http://foroughevahdat.mazaheb.ac.ir/article_8642_8ee258f3a1241b2640e386be6b4f5d5f.pdf?lang=en</ref>by Mojtaba Shirani and Ali Allah Verdi, examines proximity and unity views of Ayatollah Makarem Shirazi in Persian.
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2023-07-11T10:04:27Z

Mohsenmadani:

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2023-06-24T05:47:18Z

Mohsenmadani:

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2023-06-24T05:46:44Z

Mohsenmadani:

[[File:نماز جمعه.jpg|175px|frameless|right|The Friday Prayer]]

'''Ummah (Arabic: أمة‎ [ˈʊmmæ])''' is an Arabic word meaning "community". It is distinguished from shaʻb (شعب [ʃæ'b]), which means a nation with common ancestry or geography. Thus, it can be said to be a supra-national community with a common history.
It is a synonym for ummat al-Islām (أمة الإسلام, 'the Islamic community'), and it is commonly used to mean the collective community of Islamic people. In the Quran the ummah typically refers to a single group that shares common religious beliefs, specifically those that are the objects of a divine plan of salvation. <ref>Houtsma, M. Th (1987). E.J. Brill's First Encyclopaedia of Islam, 1913–1936. Brill. pp. 125–126. ISBN 9004082654. </ref> In the context of pan-Islamism and politics, the word ummah can be used to mean the concept of a Commonwealth of the Believers (أمة المؤمنين ummat al-muʼminīn).

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Ummah

2023-06-24T05:46:10Z

Mohsenmadani:

'''Ummah (Arabic: أمة‎ [ˈʊmmæ])''' is an Arabic word meaning "community". It is distinguished from shaʻb (شعب [ʃæ'b]), which means a nation with common ancestry or geography. Thus, it can be said to be a supra-national community with a common history.
It is a synonym for ummat al-Islām (أمة الإسلام, 'the Islamic community'), and it is commonly used to mean the collective community of Islamic people. In the Quran the ummah typically refers to a single group that shares common religious beliefs, specifically those that are the objects of a divine plan of salvation. <ref>Houtsma, M. Th (1987). E.J. Brill's First Encyclopaedia of Islam, 1913–1936. Brill. pp. 125–126. ISBN 9004082654. </ref> In the context of pan-Islamism and politics, the word ummah can be used to mean the concept of a Commonwealth of the Believers (أمة المؤمنين ummat al-muʼminīn).

==General usage==
The word ummah (pl. umam) means nation in Arabic. For example, the Arabic term for the United Nations is الأمم المتحدة Al-Umam Al-Mutahedah, and the term الأمة العربية Al-Ummah Al-Arabeyah is used to refer to "the Arab Nation". <ref>Team, Almaany. "ترجمة و معنى nation في قاموس المعاني. قاموس عربي انجليزي مصطلحات صفحة 1". www.almaany.com. </ref>
The word ummah differs from the concept of a country or people. In its greater context it is used to describe a larger group of people. For example, in Arabic the word شعب sha'ab ("people") would be used to describe the citizens of Turkey. However, the term ummah is used to describe the Turkic peoples as a whole, which includes Turkey as well as the entire Turkish diaspora.
==Islamic usage and origin==
The phrase Ummah Wāhidah in the Quran (أمة واحدة, "One Nation") refers to all the Islamic world as it existed at the time. The Quran says: "You [Muslims] are the best nation brought out for Mankind, commanding what is righteous (معروف Ma'rūf, lit. "recognized [as good]") and forbidding what is wrong (منكر Munkar, lit. "recognized [as evil]")" [3:110].
The usage is further clarified by the Constitution of Medina, an early document said to have been negotiated by Muhammad in CE 622 with the leading clans of Medina, which explicitly refers to Jewish, Christians and pagan citizens of Medina as members of the Ummah. <ref>Watt, W. Montgomery (1956). Muhammad at Medina. Oxford: Clarendon Press</ref>
==Emergence==
Main articles: Muslim world and Caliphate
At the time of Muhammad, before the conception of the ummah, Arab communities were typically governed by kinship. In other words, the political ideology of the Arabs centred on tribal affiliations and blood-relations. In the midst of a tribal society, the religion of Islam emerged and along with it the concept of the ummah. The ummah emerged according to the idea that a messenger or prophet has been sent to a community. Unlike earlier messengers, who had been sent to various communities in the past (as can be found among the Prophets in the Old Testament), Muhammad sought to develop an ummah that was universal and not only for Arabs. Muhammad saw his purpose as the transmission of a divine message and the leadership of the Islamic community. Islam sees Muhammad as the messenger to the ummah, transmitting a divine message, and implying that God is directing the life affairs of the ummah. Accordingly, the purpose of the ummah was to be based on religion by following the commands of God, rather than kinship. <ref>Watt, W. Montgomery (1956). Muhammad at Medina. Oxford: Clarendon Press</ref>
Immediately after Muhammad's death in 632, Caliphates were established and the Shia emerged. <ref>Nigosian, Solomon A. (29 January 2004). Islam: Its History, Teaching, and Practices. Indiana University Press. p. 18. ISBN 978-0-253-11074-9. </ref> Caliphates were Islamic states under the leadership of a political successor to the Islamic prophet Muhammad. <ref>Kadi, Wadad; Shahin, Aram A. (2013). "Caliph, caliphate". The Princeton Encyclopedia of Islamic Political Thought: 81–86. </ref> These polities developed into multi-ethnic trans-national empires. <ref>Al-Rasheed, Madawi; Kersten, Carool; Shterin, Marat (11 December 2012). Demystifying the Caliphate: Historical Memory and Contemporary Contexts. Oxford University Press. p. 3. ISBN 978-0-19-932795-9. </ref>
==Qur'an==
There are 62 instances in which the term ummah is mentioned in the Qur'an, and they almost always refer to ethical, linguistic, or religious bodies of people who are subject to the divine plan of salvation. <ref>Denny, Frederick Mathewson (August 1975). "The Meaning of 'Ummah' in the Qur'an". History of Religions. The University of Chicago Press. 15 (1): 34–70. doi:10.1086/462733. S2CID 162244982. </ref> The meaning of the term appears to transform throughout the chronology of the Qur'an. When it is first used in the Qur'an, it is hardly distinguishable from the term qawm, which can be translated to 'people'. <ref>Team, Almaany. "Translation and Meaning of qawm (people) in English Arabic Dictionary of terms Page 2". www.almaany.com. </ref> The Qur'an recognizes that each ummah has a messenger that has been sent to relay a divine message to the community and that all ummahs await God's ultimate judgment. Although the meaning of the ummah begins simply with a general application of the word, it gradually develops to reference a general religious community and then evolves to specifically refer to the Muslim community. Before it refers exclusively to Muslims, the ummah encompasses Jewish and Christian communities as one with the Muslims and refers to them as the People of the Book.[8][13] That is supplemented by the Constitution of Medina which declares all members of the ummah, regardless of religion, to be of "one ummah". In those passages of the Qur'an, ummah may be referring to a unity of mankind through the shared beliefs of the monotheistic religions. However, Denny points out that the most recent ummah that receives a messenger from God is the Arab ummah. As the Muslims became stronger during their residence in Medina, the Arab ummah narrowed into an ummah exclusively for Muslims. That is evidenced by the resacralisation of the Kaaba and Muhammad's command to take a pilgrimage to Mecca, along with the redirection of prayer from Jerusalem to Mecca. The period in which the term is used most often is within the Third Meccan Period, followed by the Medinian Period. The extensive use of the term during bith time periods indicates that Muhammad had begun to arrive at the concept of the ummah to specify the genuine Muslim community. Furthermore, the early Meccan passages generally equate ummah as religion, but in the Medinan passages refer more specifically to the relations of ummah and religion. <ref>Denny, Frederick Mathewson (August 1975). "The Meaning of 'Ummah' in the Qur'an". History of Religions. The University of Chicago Press. 15 (1): 34–70. doi:10.1086/462733. S2CID 162244982. </ref> The final passage that refers to ummah in the Qur'an refers to the Muslims as the "best community" and accordingly led to it being as an exclusive reference to Islam. <ref>Denny, Frederick Mathewson (August 1975). "The Meaning of 'Ummah' in the Qur'an". History of Religions. The University of Chicago Press. 15 (1): 34–70. doi:10.1086/462733. S2CID 162244982. </ref>
A verse in the Qur'an also mentions the ummah in the context of all of the messengers <ref>"Surat Al-Mu'minun [23:51–52] – The Noble Qur'an – القرآن الكريم". legacy.quran.com. </ref> and that their ummah (nation) of theirs is one, and God is their Lord entirely:
O messengers, eat from the good foods and work righteousness. Indeed, I, of what you do, am Knowing. And indeed this, your ummah (nation), is one ummah (nation), and I am your Lord, so fear Me. [Qur'an, Surah Al-Mu'minun (The Believers) (23:51–52)]
==Mecca==
Initially it did not appear that the new Muslim community would oppose the tribes that already existed in Mecca. The first Muslims did not need to make a break with traditional Quraysh customs since the vision for the new community included moral norms that were not unfamiliar to the tribal society of Mecca. However, what distinguished this community from the tribes was its focus of the place of those morals within a person's life. <ref>Hodgson, Marshall G. S. (1974). The Venture of Islam: Conscience and History in a World Civilization. Chicago, IL: The University of Chicago. </ref>
==Medina==
After Muhammad and the first converts to Islam were forced to leave Mecca, the community was welcomed in Medina by the Ansar, a group of Pagans who had converted to Islam. Despite Medina already being occupied by numerous Jewish and polytheistic tribes, the arrival of Muhammad and his followers provoked no opposition from Medina's residents. <ref>Ye'or, Bat (1985). The Dhimmi: Jews and Christians under Islam. Cranberry, NJ: Associated University Press. </ref> Upon arriving in Medina, Muhammad established the Constitution of Medina with the various tribal leaders in order to form the Meccan immigrants and the Medinan residents into a single community, the ummah. Rather than limiting members of the ummah to a single tribe or religious affiliation as had been the case when the ummah first developed in Mecca, the Constitution of Medina ensured that the ummah was composed of a variety of people and beliefs essentially making it to be supra-tribal. <ref>Goitein, S.D. (1968). Studies in Islamic History and Institutions. Leiden, Netherlands: E.J. Brill. </ref> Islamic historian, Tabari, suggested that Muhammad's initial intentions upon arriving in Medina was to establish a mosque, however this is unlikely Tabari also claimed that Muhammad observed the first Friday prayer in Medina. <ref>Watt, W. Montgomery; M.V. McDonald (1987). "The History of al-Tabari: The Foundation of the Community". VII. Albany: State University of New York. </ref> It occurred on Friday because Friday served as a market day in Medina to enable Jews to observe the sabbath. <ref>Watt, W. Montgomery; M.V. McDonald (1987). "The History of al-Tabari: The Foundation of the Community". VII. Albany: State University of New York. </ref> Membership to the ummah was not restricted to adhering to the Muslim faith but rather encompassed all of the tribes as long as they vowed to recognize Muhammad as the community and political figure of authority. The Constitution of Medina declared that the Jewish tribes and the Muslims from Medina formed 'one ummah.' It is possible that the Medinan ummah was purely secular (compared to the later transformation of the ummah in Mecca) due to its variety of beliefs and practices of its members. The purpose of the Constitution of Medina was to uphold political obligations and social relations between the various tribes. <ref>Peters, Francis E.; Esposito, John L. (2006). The children of Abraham: Judaism, Christianity, Islam. Princeton University Press. ISBN 978-0-691-12769-9. </ref> The community members in Medina, although not derived from the same faith, were committed to each other through a desire to defend the common good of the community. In other words, the community was united according to preserve its shared interests. <ref>Peters, Francis E.; Esposito, John L. (2006). The children of Abraham: Judaism, Christianity, Islam. Princeton University Press. ISBN 978-0-691-12769-9. </ref> The people of other religious beliefs, particularly those that are considered to be "People of the Book" were granted the special protection of God through the dhimmah contract. These other religious groups were guaranteed security by God and Muhammad because of their common religious history as being the "People of the Book." The dhimmah served as a sort of alliance between Muslims and non-Muslims. In the earlier treaties of the dhimmah, both groups were viewed as equal in status and both were obligated to help the other. However, in later treaties, after Islam had gained more power throughout Arabia, the dhimmah was perceived as the fulfilment of the religious duties of Muslims along with the payment of zakat. With the new contract of dhimmah, non-Muslims' protection by God and Muhammad became dependent on their payment.
===Constitution of Medina===
The Constitution of Medina is a document created by Muhammad to regulate social and political life in Medina. <ref>Esposito, John L. (2004). ""Ummah"". The Islamic World: Past and Present. Oxford: Oxford University Press. </ref> It deals with various tribal issues such as the organization and leadership of the participating tribal groups, warfare, blood money, ransom of captives, and war expenditures. It is at the beginning of the document that the Muslims from the Quraysh (those from Mecca) and the Muslims from Yathrib (those from Medina) are declared to be an ummah or one community. <ref>Lecker, Michael (2013). "Constitution of Medina". Encyclopedia of Islam. Three. </ref> The word ummah appears again when the document refers to the treaty of the Jews and states that the Yahūd Banī ' Awf, or Jews, are an ummah that exists alongside the ummah of the Muslims or may be included in the same ummah as the Muslims. <ref>Lecker, Michael (2013). "Constitution of Medina". Encyclopedia of Islam. Three. </ref> The document does state that the Jews who join the Muslims will receive aid and equal rights. In addition, the Jews will be guaranteed security from the Muslims, and are granted to maintain their own religion just as the Muslims will maintain theirs. This implies that the ummah is not strictly a religious community in Medina. The Constitution of Medina lists the various Medinan tribes derived from the Aws and Khazraj as well as the several Jewish tribes that are granted to keep their tribal organization and leadership. The document also reveals that each group, the Muslims and the Jews, is responsible for its own finances except during time of war, when the two are able to share expenses. <ref>Lecker, Michael (2013). "Constitution of Medina". Encyclopedia of Islam. Three. </ref>
==Back to Mecca==
After the Muslim takeover of Mecca, membership in the ummah required a commitment to Islam. This happened as a result of Islam beginning to distinguish itself not just from Paganism but also Judaism and Christianity by emphasizing a model of community based on Abraham. <ref>Hodgson, Marshall G. S. (1974). The Venture of Islam: Conscience and History in a World Civilization. Chicago, IL: The University of Chicago. </ref> The membership of the ummah was now based on two main principles; the first is to worship God alone and secondly, in order to worship God properly one must be in a guided community.
The essentials of the new society were the new relations between human beings and God and between human beings and one another. The society was held together by the Prophet. Feuding among Muslim clans was forbidden. Muhammad's community was designed to transform the world itself through action in the world. <ref>Hodgson, Marshall G. S. (1974). The Venture of Islam: Conscience and History in a World Civilization. Chicago, IL: The University of Chicago. </ref>
==Notes==

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2023-06-06T06:52:45Z

Mohsenmadani:

[[File:الغدیر.jpg|175px|frameless|right|alt=Ramadan|Al-Ghadir and Islamic Unity]]

'''Al-Ghadir''' has raised a great wave in the Islamic world, and Islamic thinkers have paid a deep attention to it from various angles: literary, historical. theological, traditional , social, and analytical. What interests us from the social angle is Islamic unity. Islamic reformers and enlightened scholars of our era consider the unity and adherence of Islamic nations and sects as the most urgent of Islamic need, particularly under the present conditions when they are being assaulted by the enemy from every side, who is constantly employing all kinds of means to develop old offenses and invent new ones.

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Al-Ghadir and Islamic Unity

2023-06-06T06:50:03Z

Mohsenmadani:

[[File:الغدیر.jpg|thumb|left|alt=AL-Ghadir|AL-Ghadir]]
The noble book "Al-Ghadir" has raised a great wave in the Islamic world, and Islamic thinkers have paid a deep attention to it from various angles: literary, historical. theological, traditional , social, and analytical. What interests us from the social angle is Islamic unity. Islamic reformers and enlightened scholars of our era consider the unity and adherence of Islamic nations and sects as the most urgent of Islamic need, particularly under the present conditions when they are being assaulted by the enemy from every side, who is constantly employing all kinds of means to develop old offenses and invent new ones.

==Islamic unity as an Objective==

As we know, Islamic unity and brotherhood have principally been an important objective of Islam and of the deepest interest to the holy lawgiver of Islam, as testified by the Qur'an, and Islamic traditions and history.
For this reason, a question is raised by some as to whether or not the writing and publication of a book like "Al-Ghadir" the contents of which are anyhow the oldest of Muslim ethical topics, will not create an obstacle in the way of achieving the sacred goal and noble ideal of Islamic unity.
We consider it necessary first to clarify the main topic, that is, the meaning and scope of Islamic unity ,and then explain the role of the fine book "Al-Ghadir" and its noble writer, scholar Amini (May God grant him Heaven).

==Concept of Islamic Unity==
What is meant by Islamic Unity? Does it mean that one religion should be chosen from among its different sects, and the rest be put aside? Or does it mean that what •is held in common in all of them should be adopted, and the differences ignored, thus creating a new faith which would not resemble any of them? Or again, does it mean that Islamic unity has no relationship whatever with the unity of religions, and the meaning of Muslim unity is the union of the followers of various sects against Non-believers in spite of all their religious differences.
Those who are opposed to Muslim unity, in order to give the word «Islamic unity» an illogical and impracticable sense, call it a religious unity to defeat it at the very beginning.
Obviously the purpose of the enlightened and learned men of Islam in coining this phrase is not limiting all the sects to one religion, or adopting the common points and laying aside differences which is neither reasonable, and logical, nor desirable and practicable. Their purpose is the unification of Muslims in one line against their common enemy.
These learned men say that the Muslims have sufficient sources of conformity which could be used as a basis of a solid unity. All Muslims worship the unique God, and believe in the prophethood of the holy Prophet. Their Book is the Qur'an, and the direction of prayers is Kaaba. They perform the rites of pilgrimage together and in the same way, their prayer and fast are similar, their making of a family, their dealings, their bringing up of children and the burial of their dead are all alike. There are no differences between them in these matters except in details.
All Muslims possess a universal perspective; they have a common culture, and share a great and magnificent civilization of long¬standing. The unity of perception, culture, record of civilization, perspicacity, religious beliefs, worship and devotion, and social customs and traditions, can easily make a single nation of them and create a great power before which all the world's great powers may feel humble, especially as this point has been affirmed in the context of Islam.
According to the explicit text of the Qur'an, all Muslims are brothers. and are related by means of special rights and duties. In the face of such a situation, why should the Muslims not benefit from all these wide possibilities bestowed on them by the blessings of Islam?
From the viewpoint of this group of Islamic scholars there in no necessity for the Muslims to seek reconciliation, compromise or forgiveness in their major and minor points of religious differences for the sake of Islamic unity. Similarly, there is no necessity that they should avoid discussing their differences about major and minor matters or writing books concerning them.
The only thing that is required by Islamic unity in this respect, is that they should be self-possessed enough to prevent being provoked and inflamed by hostility, or accuse one another to give the lie to each other, to scoff at one another's logic. to blame each other, or to hurt each other's feelings and go beyond the bounds of logic and reason. In fact, they should at least observe for themselves the limits that Islam has considered necessary in inviting a non-Muslim to Islam.
Some people have supposed that only the sects that differ on minor points, such as the Shafe'i and Hanafi sects can be like brothers and stand together in one line while those which differ on major points can never be like brothers at all. In the opinion of this group religious principles are an inter-related collection, or in the words of Methodists they are of the kind of minimum and maximum relationship.
The injury of one is the same as the injury of all, so, when the principle of the leadership of the Imam receives a set back and is sacrificed, the question of unity and brotherhood is negated, according to the supporters of this principle. For this reason the Shiites and Sunnis cannot shake each other's hands as brothers and stand in one line against an enemy, whoever he may be.
The answer is given to this group by the first group is: We have no reason to consider the major points as an inter-related collection or 10 follow the principle of "either all or nothing." Here the rules of "What is facilitated does not render null what is difficult", and "Not securing all does not mean abandoning all" holds true, and the way of Ali, Commander of the Faithful, is for us the best and the most instructive example. He adopted the most logical and reasonable way which was worth by his exalted position.
He left no stone unturned in order to secure what was his right. He did all that was possible to revive the principle of the «Imamate», but he never followed the motto of "either all or nothing". On the contrary, he used the motto of "not securing all, does not mean abandoning all" as the basis of his actions.
Ali did not rise against those who deprived him of his right, and his refraining from rising was not due to compulsion, but a well-considered and voluntary step. He had no fear of death, so why did he not rise? The worst was that he would be killed. Being killed in God's way was his utmost wish. He was always longing for martyrdom, and he was more familiar with it than a child is with the mother's breast. In his correct reckoning, Ali had reached this conclusion that the interest of Islam in those circumstances was to abandon the idea of rising and resort to co-operation. He himself repeatedly clarifies this point.
In one of his letters to Malek Ashtar (letter 62 of Nahjul Balaghah) he writes: «At first I withdrew my hand until I saw that some people turned back from Islam, and invited men to annihilate the religion of Muhammed. I feared then that if I did not rise to aid Islam and Muslims, I would witness a split or destruction in Islam the calamity of which would be far greater than foregoing a short period of caliphate.»
In the Council of Six, after Othman was nominated and selected by Abdo-Rahman-ben-Owf, Ali explained his protest as well as his readiness for co-operation in the following words (Nahjul Balaghah Sermon 72):
"You yourselves know that I have more merit for the Caliphate than all others. And now I swear to God that as long as the affairs of the Muslims are in order, and my rivals are content with leaving me aside and only I am being treated unfairly, I will show no opposition and will submit."
These are the evidences that Ali rejected the principle of "either all or nothing" in this case. There is no need to elaborate Ali's way and method any further. This matter is abundantly testified by history.

==Scholar Amini==

Now is the time to see to which group Scholar Ayatullah Ibrhim Amini, the noble writer of Al-Ghadir belongs, and what he thinks. Did he consider the unity of Muslims acceptable only within the circle of the Shiite sect, or did he think that the circle of Islamic brotherhood should be more extensive? Did he believe that Islam which is verified with the confession of the creed of the two Muslim testimonies, willy-nilly creates certain rights of Muslims in connection with other Muslims, and preserves the bond of brotherhood between all Muslims, as affirmed explicitly in the Qur'an?
Scholar Amini himself has given thorough consideration to this point that he must clarify this question and also whether the role of "Al-Ghadir" in Islamic unity is affirmative or negative. And in order not to be misjudged by critics, including those who appear for the opposite side, and those who pretend to belong to the group favoring the idea, he has repeatedly offered explanations and clarified the matter.
Scholar Amini is an adherent of Islamic unity, which he regards with broad-mindedness and enlightment. He has expounded this idea on various occasions within the covers of Al-Ghadir, parts of which are quoted below:
In the preface to volume one, he makes a brief reference to the role that Al-Ghadir will have in the Islamic World, and says: "We consider all this as a service to the religion and to the elevation of the word truth, and revival of the Islamic community."
In vol. 3, page 77,after quoting the falsehoods of lbn¬Timieh, Alussi and Ghassimi to the effect that the Shiite look upon some members of the Prophet's household such as Zaid-bin-Ali-bin-Hussein as enemy, says under the heading "criticism and amendment" These lies and accusations sow the seeds of depravity and rouse hostility between Muslim communities, producing disunity and dispersion, contrary to the interests of all Muslims...
In Vol. 3 page 268 he quotes the accusation of Sayed Rashid Reza against the Shia sect to the effect that the Shias are pleased at any defeat that the Muslims suffer, so much so that they in Iran celebrated the victory of Russia against the Muslims and says: These lies are forged by people like Sayed Muhammed Rashid Reza. The Shias of Iran and Iraq who are apparently accused, as well as the Orientalists, explorers and foreign representatives in Islamic countries etc. who have frequented Iran and Iraq , know nothing at all of this happening.
The Shias without exception have a respect for the population, blood, honour and property of all Muslims, both the Shiite and Sunnis, and whenever and wherever a calamity has befallen the Islamic world, irrespective of any sect, they have shared its sorrow. The Shia has never limited Islamic brotherhood which has been affirmed by the Qur'an and traditions, to the Shiite world and has not believed in a difference between the Shias and Sunnis.
Again at the end of Vol. 3, after criticising some books of older writers such as Aghd-el-Farid of Ebn-Abd¬ Raba; Al-Entessar of Abol-Hossein Khayat Mo'tazeli, Al-Fargh-Beyn -Al-Fargh of Abu Monsoor Bagbdadi, Al-Fasl of Ebn-Hazm Andolessi, Al-Melat-van-Nahl of Muhammed-ben-Ab-el-Karim Shahrestani, Menhag¬a-Sana of Ebn-Timia, and Al-Bedya-van-Nahaya of Ebn-Kathir, as well as several books or modern writers such as the History of Islamic Nations of Sheikh Muhammed Khezri, the Dawn of Islam of Ahmad Amin, Al-Jowlat-Fi-Robu-e-Shargh-el-Adna of Mohammad Sabet Mesri, As-Sera'e beynel-Islam-val¬ Vathina of Ghassimi and Al-Vashia of Mussa Jar-o¬Lah, he says:
"Our aim in criticizing these books is to warn the Islamic Community, and awaken them to the great dangers that these books create for them. For, they constitute a primary factor endangering Islamic unity and disperse the rank of Muslims.,,
In the preface to Vol. 5, Scholar Amini explains his view very clearly about this matter entitled "A generous opinion, in connection with a letter of appreciation received from Egypt about Al-Ghadir, and leaves no room for doubt.
He says: "Opinions and views are free about religions, and never break the tie of Islamic brotherhood which has been affirmed by the Qur'an in the sentence: "Truly believers are brethren." However heated scholarly religious discussions and theological arguments, the way of the predecessors and above all that of the Prophet's Companions and followers has been unanimously accepted.
We writers in various parts of the Islamic world, inspirer of our differences on major and minor points, have a common bond and that is belief in God and His Prophet. In all our bodies reigns one spirit and one feeling, and that is the spirit of Islam and the word "devotion."
We Islamic writers live under the banner of truth and perform our duty with the guidance of the Qur'an and the mission of the Holy Prophet. The message of us all is: "Islam is truly the religion before God," and our motto is "There is no God but Allah, and Muhammad is his Prophet." Yes, we are of God's party and upholders of His religion."
Scholar Amini in the preface to Vol. 8 entitled "Al¬ Ghadir united the ranks of the Islamic Nations" enters a direct discussion of the role of Al-Ghadir in Islamic unity. He strongly refutes the charges of those who say Al-Ghadir causes a greater dispersion of Muslims, and proves that on the contrary, Al-Ghadir removes many of the misunderstandings and brings the Muslims closer together. He then offers as evidence of this, the confessions of Islamic scholars and in conclusion, he quotes the letter of Sheikh Muhammad Sa'id Dahdooh in this connection.
To avoid a lengthy explanation, we dispense with the quotation and translation of all his discourse on Islamic unity, for, what we have already quoted is sufficient to prove our point.
The positive role of Al-Ghadir in Islamic unity lies in this that firstly it clarifies the reasoned Shiite logic and proves that the inclination of a hundred million Muslims towards Shiism contrary to the poisonous propaganda of some people, has not been due to political, racial or other circumstances, but rather to a strong logic based on the Qur'an and traditions.
Secondly it proves that a number of the charges leveled against the Shia which have led other Muslims to keep some distance from the Shia, such as the claim that the Shia prefers a non-Muslim and is pleased at the defeat of non-Shia Muslims by non-Muslims, or that the Shia makes pilgrimage to the Shrines of Imams instead of pilgrimage to Mecca ,or performs certain rites in prayer, or observes special rules in temporary marriage, are all false and without foundation. Thirdly in introduces to the Islamic world Ali, the Commander of the Faithful himself who is the most injured and the least appreciated personality in Islam, who can be the leader of all Muslims, to be imitated, as well as his chaste progeny.

==Others' View of Al-Ghadir==

What others think of Al-Ghadir is what we have explained Muhammed Abdol-Ghani Hassan Mesri in his Commendation of Al-Ghadir in his preface of Vol. I , Second edition, says: "I pray God to make your limpid water (Ghadir in Arabic means 'a pool') the means of peace and delight of the two brothers, Shias and Sunnis, so that they join hands and build up the Islamic nation.
Adel Ghaaban editor of the journal Al-Kerab, in his preface of Vol.3 says: "This book clarifies the Shia logic which enables the Sunni sect to know the Shias truly. This knowledge will bring the two sects closer together to form a united rank."
Dr. Muhammad Ghallab, professor of Philosophy in the Faculty of Religious Principles of Al-Azhar, writes in his commendation of Al-Ghadir, printed in the preface to Vol. 4: "I received your book at an opportune moment, for I am now engaged in the collection of materials for writing a book on Muslim life from different angles. Therefore, I greatly desire to obtain reliable information concerning the Imamia Shiite. Your book will help me much, and I shall not be misled like others about the Shia sect."
Dr. Abd-ar-Rahman Kiali Halabi in his commendation, printed in the preface of Vol. 4, after a reference to the Muslim decline in contemporary times and discussing the factors that can save the Muslims, and after suggesting that a proper understanding of the holy Prophet's administrator may be considered one of these factors, says:
"The book Al-Ghadir and its rich contents is something worthy of being known to every Muslim, to inform them how far historians have shown negligence and where the truth lies. We should by this means make up for the past, in order to receive heavenly reward for our effort in the way or Islamic unity.

That was the view of Scholar Amini concerning the important social question of our time, and this is its fine reaction in the world of Islam. May God grant him heaven.<ref>Excerpt from “Islamic Unity and Happiness” by Murtadha Mutahhari</ref>

==Notes==

Ayatullah Sayyid Husayn Burujirdi

2023-05-03T07:52:06Z

Mohsenmadani:

[[File:آیه الله سید حسین بروجردی.jpg|200px|frame|left|alt=Ramadan|Ayatullah Sayyid Husayn Burujirdi]]
Sayyid Ḥusayn Burūjirdī Ṭabāṭabāʾī (Persian: سید حسین بروجردی طباطبایی) (b. 1292/1875 - d. 1380/1961) was one of the great Shi'a scholars of the 20th century. He was the leader of Shi'a seminary of Qom for 17 years and was officially the only Shi'a religious leader for 15 years.

==Life==

He was born in Borujerd in Safar 1292 / March 1875. His father was Sayyid Ali Tabataba'i, also a religious scholar, and his mother was Sayyidah Agha Beygum, the daughter of Sayyid Muhammad Ali Tabataba'i. His lineage traces back 30 generations to Imam al-Hasan al-Mujtaba (a). <ref>1. Dawani. 'Ali. Mafakhir. vol. 12. p. 69-95 </ref>
After entering elementary school at the age of seven, Sayyid Husayn's father realized his talent for learning and sent him to Nurbakhsh seminary in Borujerd.
At the age of 18, he left Borujerd for Isfahan to continue his education. There, he attended the classes of Sayyid Muhammad Baqir Durchih'i, Mirza Abu l-Ma'ali Kalbasi and Sayyid Mohammad Taqi Mudarris. He also benefited from the philosophy lessons of Akhund Kashi and Jahangir Khan Qashqa'i.[2] After four years of study, he left Isfahan and returned back to his hometown.
He emigrated to Najaf at the age of 27 and attended the classes of Akhund Khurasani for nine years. He also studied under Sayyid Kazim Yazdi and Shari'at Isfahani.

==Life in Najaf==

In 1345/1926, the chairman of a governmental organization in Borujerd appointed a Baha'i person as his deputy. Also at that time, a demonstration of women without hijab was organized in the city. When Burujirdi was informed of these events, to express his dissent, he decided to travel to the holy cities of Iraq. Although the governor of Borujerd dismissed that chairman from his job due to unreligious conduct, Burujirdi emigrated to Najaf.
When 'ulama of Qom decided to criticize Reda Shah Pahlavi by holding a sit-in,'ulama of Najaf also decided to show their disapproval towards Reda Shah, and chose Burujirdi and Shaykh Ahmad Shahroudi to meet with the 'ulama in Qom. However, Burujirdi and his colleague were arrested by the agents of Reda Shah in Qasr-e Shirin and sent to Tehran where Ayatollah Burujirdi met with the Shah. He advised Reda Shah to be righteous in his conduct, and then traveled to Mashhad.
He stayed in Mashhad for eight months. Ayatollah Muhammad Kifa'i (son of Akhund Khurasani) and Ayatollah Sayyid Husayn Tabataba'i Qomi asked him to lead the congregational prayers in the Goharshad Mosque of the holy Shrine of Imam Reda(a).
After eight months, he decided to return to Borujerd. On his way there, he visited Qom, and was urged by Shaykh 'Abd al-Karim al-Ha'iri to stay and teach in the seminary of Qom.

==Emigration to Borujerd==

Due to the insistence of different groups, Burujirdi left Qom and returned to his hometown. After a short time, he went to Tehran for some medical treatment. There, Imam Khomeini and other scholars of Qom visited him and invited him to accept the religious leadership and directorship of the Islamic seminary of Qom. <ref>Wa'iz zadi, Muhammad. zindigi ayatollah burujirdi. p. 53 </ref>

==Staying in Qom==

He finally moved to Qom in 1945. Some 'ulama including Imam Khomeini, Sayyid Muhaqqiq Damad, Murtada Ha'iri and Sayyid Muhammad Taqi Khwansari attended his lessons along with their students in order to show his outstanding position and encourage other students to participate in his class. <ref>Ali abadi. Ulgu-yi zi'amat. p. 44. Majalli-yi hawza. no 23. p. 42 </ref>
Sayyid Sadr al-Din al-Sadr, who was leading the congregational prayers in the Holy Shrine of Lady Fatima al-Ma'suma (a) in Qom, left his position in favor of Ayatollah Burujirdi. Additionally, Sayyid Muhammad Hujjat left teaching his class so Burujirdi would take over. <ref>'Alavi. Khatirat zindigani ayatullah burujirdi. p. 119-120 </ref>
Although many people were following Sayyid Burujirdi in terms of religious laws, he officially started his religious leadership (Marja'iyyat) after publishing his practical book of Islamic laws (Risala 'Amaliyya). Thereafter, other scholars invited their followers to accept him as the only religious authority (Marja'-i Taqlid).
A year after the demise of Sayyid Abu l-Hasan Isfahani, many of his followers turned to Burujirdi, and after the demise of Sayyid Husayn Tabataba'i Qomi, he became the only official religious leader (Marja'-i Taqlid) of the Shiite world.

==Permission for Narrating Hadith==

He was authorized to be a Mujtahid by his outstanding teachers, Akhund Khurasani, Shaykh al-Shari'a Isfahani and Sayyid Abu l-Qasim Dihkurdi. He was given permission to narrate hadith by the same teachers, as well as Shaykh Muhammad Taqi Isfahani (known as Aqa Najafi Isfahani), Agha Buzurg Tihrani and 'Alam al-Huda Malayiri.

==Teaching Method==

He used very simple language in his lessons and avoided unnecessary discussions. Like early Shi'a 'ulama such as al-Shaykh al-Mufid, Sayyid Murtada, al-Shaykh al-Tusi, Shaykh Tabarsi and Allama Bahr al-'Ulum, he had a comprehensive knowledge of many different subjects.
He employed a unique method of study in 'Ilm al-rijal in which he studied the chain of transmission of hadith in the Four Books independently from the narrations. Through this method, he made great contributions to future research.

==Works==

Main article: List of Works by Sayyid Husayn Burujirdi
Ayatullah Burujirdi has more than 20 works in Arabic and Persian. His works are in rijal, hadith, jurisprudence and principles of jurisprudence. Jami' ahadith al-Shi'a is his most famous book in jurisprudential hadiths. Jami' ahadith al-Shi'a is his most famous work in jurisprudential hadith which is published in 31 volumes.
Students
1. Imam Khomeini
2. Sayyid Muhammad Rida Gulpayigani
3. Husayan Ali Muntaziri
4. Sayyid Ali Sistani
5. Lutf Allah Safi Gulpayigani
6. Ali Safi Gulpayigani
7. Muhammad Fadil Lankarani
8. Sayyid Musa Shubayri Zanjani

==Moral Virtues==

He was a sincere believer. Whenever he was praised by others for his contributions to the Shi'a community he would say: "Purify your acts from hypocrisy, for the watcher (God) is very sharp-sighted."
Ayatullah Burujirdi never stopped acquiring knowledge until the last moments of his life. He used to say, "I never get tired of studying; rather, when I get tired, I relax by studying." <ref>Majalli-yi hawza. no 23-24. p. 262 </ref>
He would tolerate and forgive the disrespectful behavior of his critics.
In the last days of Burujirdi's life, Professor Muris (a French physician) came from Paris to treat him. Before seeing the professor, he asked for a comb to tidy his beard. His friends told him this was not necessary since he was sick, but he answered, "I am the religious leader of Shi'a and it is not acceptable that I visit a non-Muslim with an untidy look." <ref>'Alavi. Khatirat zindigani ayatullah burujirdi. p. 36 </ref>
He was not afraid to frankly declare his opposition to some superstitious customs in the mourning ceremonies of Imam al-Husayn (a). <ref>Majalli-yi hawza. no 23-24. p. 267 </ref>
Ayatollah Burujirdi vowed that if he became angry, he would fast for one year. <ref>Majalli-yi hawza. no 23-24. p. 66 & 268 </ref>
As reported by Ayatollah Gulpayigani, "Ayatollah Burujirdi frequently expressed his regret that he did not find the opportunity to become martyred." <ref>shukuh fiqahat. p. 28 </ref>
Charitable Works

According to Martyr Mutahhari, Ayatollah Burujirdi was eager to establish schools with religious management so that future generations would become religious and knowledgeable. He thus spent a considerable amount of religious tax to carry out this task. <ref>Mutahari. mazaya wa khadamat ayatullah burujirdi. p. 263 </ref>
Ayatullah Burujurdi invited famous people and businessmen to his house and requested them to financially help the needy. Because of World War II, the price of food had gone up in Borujerd and the people were living in hardship. He himself spent much of his property for this cause.
The city of Borujerd also lacked electricity, but by the order of Ayatollah Burujirdi and the help of some religious people, a power plant was constructed to rectify the problem.
Under his leadership, many political and social changes took place in the administration of seminaries and publication of religious books. Furthermore, many religious scholars were sent to other cities and countries to preach religious beliefs and fulfill the religious needs of people.
Some of the charitable and religious organizations which were built during his time are: 'A'zam Mosque in the Holy Shrine of Lady Fatima al-Ma'suma (a) in Qom, Baghdad Mosque, a hospital in Najaf, Neku'i hospital in Qom, and the Islamic center in Hamburg, Germany.

==Politics==

As indicated by his support for Ayatollah Sayyid Abu l-Qasim Kashani, Ayatullah Burujirdi believed in participating in political activities for the purpose of defending religion.
He held a firm and clear position in opposition to Israel. In 1948, he issued an announcement condemning the occupation of Palestine and wished victory for the Palestinian people. <ref>Dawani. Mafakhir. vol. 12. p. 362 </ref>

==Death==

Ayatollah Burujirdi passed away on Shawwal 12, 1380 (March 30, 1961). His son, Muhammad Hasan Tabataba'i, led his funeral prayer. After his death, the ambassadors of many Islamic countries expressed their condolences, and the embassies of some non-Islamic countries raised their flags at half-mast to express their respect. His body is buried in the Holy Shrine of Lady Fatima al-Ma'suma (a) in Qom. <ref>Dawani. Mafakhir. vol. 12. p. 532 </ref> <ref>https://en.wikishia.net/view/Sayyid_Husayn_Burujirdi</ref>

==Notes==
[[fa:سید حسین بروجردی]]

Ayatullah Sayyid Husayn Burujirdi

2023-05-03T05:33:44Z

Mohsenmadani:

Template:Main page/First featured article

2023-05-03T05:33:13Z

Mohsenmadani:

[[File:آیه الله سید حسین بروجردی.jpg|200px|frame|left|alt=Ramadan|Ayatullah Sayyid Husayn Burujirdi]]
'''Sayyid Ḥusayn Burūjirdī Ṭabāṭabāʾī''' (Persian: سید حسین بروجردی طباطبایی) (b. 1292/1875 - d. 1380/1961) was one of the great Shi'a scholars of the 20th century. He was the leader of Shi'a seminary of Qom for 17 years and was officially the only Shi'a religious leader for 15 years.
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Template:Main page/First featured article

2023-05-03T05:32:43Z

Mohsenmadani:

[[File:آیه الله سید حسین بروجردی.jpg|200px|frame|left|alt=Ramadan|Ramadan]]
'''Sayyid Ḥusayn Burūjirdī Ṭabāṭabāʾī''' (Persian: سید حسین بروجردی طباطبایی) (b. 1292/1875 - d. 1380/1961) was one of the great Shi'a scholars of the 20th century. He was the leader of Shi'a seminary of Qom for 17 years and was officially the only Shi'a religious leader for 15 years.
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Ayatullah Sayyid Husayn Burujirdi

2023-05-03T05:31:03Z

Mohsenmadani:

[[File:آیه الله سید حسین بروجردی.jpg|thumb|left|alt=آیه الله سید حسین بروجردی.jpg|آیه الله سید حسین بروجردی.jpg]]
Sayyid Ḥusayn Burūjirdī Ṭabāṭabāʾī (Persian: سید حسین بروجردی طباطبایی) (b. 1292/1875 - d. 1380/1961) was one of the great Shi'a scholars of the 20th century. He was the leader of Shi'a seminary of Qom for 17 years and was officially the only Shi'a religious leader for 15 years.

==Life==

He was born in Borujerd in Safar 1292 / March 1875. His father was Sayyid Ali Tabataba'i, also a religious scholar, and his mother was Sayyidah Agha Beygum, the daughter of Sayyid Muhammad Ali Tabataba'i. His lineage traces back 30 generations to Imam al-Hasan al-Mujtaba (a). <ref>1. Dawani. 'Ali. Mafakhir. vol. 12. p. 69-95 </ref>
After entering elementary school at the age of seven, Sayyid Husayn's father realized his talent for learning and sent him to Nurbakhsh seminary in Borujerd.
At the age of 18, he left Borujerd for Isfahan to continue his education. There, he attended the classes of Sayyid Muhammad Baqir Durchih'i, Mirza Abu l-Ma'ali Kalbasi and Sayyid Mohammad Taqi Mudarris. He also benefited from the philosophy lessons of Akhund Kashi and Jahangir Khan Qashqa'i.[2] After four years of study, he left Isfahan and returned back to his hometown.
He emigrated to Najaf at the age of 27 and attended the classes of Akhund Khurasani for nine years. He also studied under Sayyid Kazim Yazdi and Shari'at Isfahani.

==Life in Najaf==

In 1345/1926, the chairman of a governmental organization in Borujerd appointed a Baha'i person as his deputy. Also at that time, a demonstration of women without hijab was organized in the city. When Burujirdi was informed of these events, to express his dissent, he decided to travel to the holy cities of Iraq. Although the governor of Borujerd dismissed that chairman from his job due to unreligious conduct, Burujirdi emigrated to Najaf.
When 'ulama of Qom decided to criticize Reda Shah Pahlavi by holding a sit-in,'ulama of Najaf also decided to show their disapproval towards Reda Shah, and chose Burujirdi and Shaykh Ahmad Shahroudi to meet with the 'ulama in Qom. However, Burujirdi and his colleague were arrested by the agents of Reda Shah in Qasr-e Shirin and sent to Tehran where Ayatollah Burujirdi met with the Shah. He advised Reda Shah to be righteous in his conduct, and then traveled to Mashhad.
He stayed in Mashhad for eight months. Ayatollah Muhammad Kifa'i (son of Akhund Khurasani) and Ayatollah Sayyid Husayn Tabataba'i Qomi asked him to lead the congregational prayers in the Goharshad Mosque of the holy Shrine of Imam Reda(a).
After eight months, he decided to return to Borujerd. On his way there, he visited Qom, and was urged by Shaykh 'Abd al-Karim al-Ha'iri to stay and teach in the seminary of Qom.

==Emigration to Borujerd==

Due to the insistence of different groups, Burujirdi left Qom and returned to his hometown. After a short time, he went to Tehran for some medical treatment. There, Imam Khomeini and other scholars of Qom visited him and invited him to accept the religious leadership and directorship of the Islamic seminary of Qom. <ref>Wa'iz zadi, Muhammad. zindigi ayatollah burujirdi. p. 53 </ref>

==Staying in Qom==

He finally moved to Qom in 1945. Some 'ulama including Imam Khomeini, Sayyid Muhaqqiq Damad, Murtada Ha'iri and Sayyid Muhammad Taqi Khwansari attended his lessons along with their students in order to show his outstanding position and encourage other students to participate in his class. <ref>Ali abadi. Ulgu-yi zi'amat. p. 44. Majalli-yi hawza. no 23. p. 42 </ref>
Sayyid Sadr al-Din al-Sadr, who was leading the congregational prayers in the Holy Shrine of Lady Fatima al-Ma'suma (a) in Qom, left his position in favor of Ayatollah Burujirdi. Additionally, Sayyid Muhammad Hujjat left teaching his class so Burujirdi would take over. <ref>'Alavi. Khatirat zindigani ayatullah burujirdi. p. 119-120 </ref>
Although many people were following Sayyid Burujirdi in terms of religious laws, he officially started his religious leadership (Marja'iyyat) after publishing his practical book of Islamic laws (Risala 'Amaliyya). Thereafter, other scholars invited their followers to accept him as the only religious authority (Marja'-i Taqlid).
A year after the demise of Sayyid Abu l-Hasan Isfahani, many of his followers turned to Burujirdi, and after the demise of Sayyid Husayn Tabataba'i Qomi, he became the only official religious leader (Marja'-i Taqlid) of the Shiite world.

==Permission for Narrating Hadith==

He was authorized to be a Mujtahid by his outstanding teachers, Akhund Khurasani, Shaykh al-Shari'a Isfahani and Sayyid Abu l-Qasim Dihkurdi. He was given permission to narrate hadith by the same teachers, as well as Shaykh Muhammad Taqi Isfahani (known as Aqa Najafi Isfahani), Agha Buzurg Tihrani and 'Alam al-Huda Malayiri.

==Teaching Method==

He used very simple language in his lessons and avoided unnecessary discussions. Like early Shi'a 'ulama such as al-Shaykh al-Mufid, Sayyid Murtada, al-Shaykh al-Tusi, Shaykh Tabarsi and Allama Bahr al-'Ulum, he had a comprehensive knowledge of many different subjects.
He employed a unique method of study in 'Ilm al-rijal in which he studied the chain of transmission of hadith in the Four Books independently from the narrations. Through this method, he made great contributions to future research.

==Works==

Main article: List of Works by Sayyid Husayn Burujirdi
Ayatullah Burujirdi has more than 20 works in Arabic and Persian. His works are in rijal, hadith, jurisprudence and principles of jurisprudence. Jami' ahadith al-Shi'a is his most famous book in jurisprudential hadiths. Jami' ahadith al-Shi'a is his most famous work in jurisprudential hadith which is published in 31 volumes.
Students
1. Imam Khomeini
2. Sayyid Muhammad Rida Gulpayigani
3. Husayan Ali Muntaziri
4. Sayyid Ali Sistani
5. Lutf Allah Safi Gulpayigani
6. Ali Safi Gulpayigani
7. Muhammad Fadil Lankarani
8. Sayyid Musa Shubayri Zanjani

==Moral Virtues==

He was a sincere believer. Whenever he was praised by others for his contributions to the Shi'a community he would say: "Purify your acts from hypocrisy, for the watcher (God) is very sharp-sighted."
Ayatullah Burujirdi never stopped acquiring knowledge until the last moments of his life. He used to say, "I never get tired of studying; rather, when I get tired, I relax by studying." <ref>Majalli-yi hawza. no 23-24. p. 262 </ref>
He would tolerate and forgive the disrespectful behavior of his critics.
In the last days of Burujirdi's life, Professor Muris (a French physician) came from Paris to treat him. Before seeing the professor, he asked for a comb to tidy his beard. His friends told him this was not necessary since he was sick, but he answered, "I am the religious leader of Shi'a and it is not acceptable that I visit a non-Muslim with an untidy look." <ref>'Alavi. Khatirat zindigani ayatullah burujirdi. p. 36 </ref>
He was not afraid to frankly declare his opposition to some superstitious customs in the mourning ceremonies of Imam al-Husayn (a). <ref>Majalli-yi hawza. no 23-24. p. 267 </ref>
Ayatollah Burujirdi vowed that if he became angry, he would fast for one year. <ref>Majalli-yi hawza. no 23-24. p. 66 & 268 </ref>
As reported by Ayatollah Gulpayigani, "Ayatollah Burujirdi frequently expressed his regret that he did not find the opportunity to become martyred." <ref>shukuh fiqahat. p. 28 </ref>
Charitable Works

According to Martyr Mutahhari, Ayatollah Burujirdi was eager to establish schools with religious management so that future generations would become religious and knowledgeable. He thus spent a considerable amount of religious tax to carry out this task. <ref>Mutahari. mazaya wa khadamat ayatullah burujirdi. p. 263 </ref>
Ayatullah Burujurdi invited famous people and businessmen to his house and requested them to financially help the needy. Because of World War II, the price of food had gone up in Borujerd and the people were living in hardship. He himself spent much of his property for this cause.
The city of Borujerd also lacked electricity, but by the order of Ayatollah Burujirdi and the help of some religious people, a power plant was constructed to rectify the problem.
Under his leadership, many political and social changes took place in the administration of seminaries and publication of religious books. Furthermore, many religious scholars were sent to other cities and countries to preach religious beliefs and fulfill the religious needs of people.
Some of the charitable and religious organizations which were built during his time are: 'A'zam Mosque in the Holy Shrine of Lady Fatima al-Ma'suma (a) in Qom, Baghdad Mosque, a hospital in Najaf, Neku'i hospital in Qom, and the Islamic center in Hamburg, Germany.

==Politics==

As indicated by his support for Ayatollah Sayyid Abu l-Qasim Kashani, Ayatullah Burujirdi believed in participating in political activities for the purpose of defending religion.
He held a firm and clear position in opposition to Israel. In 1948, he issued an announcement condemning the occupation of Palestine and wished victory for the Palestinian people. <ref>Dawani. Mafakhir. vol. 12. p. 362 </ref>

==Death==

Ayatollah Burujirdi passed away on Shawwal 12, 1380 (March 30, 1961). His son, Muhammad Hasan Tabataba'i, led his funeral prayer. After his death, the ambassadors of many Islamic countries expressed their condolences, and the embassies of some non-Islamic countries raised their flags at half-mast to express their respect. His body is buried in the Holy Shrine of Lady Fatima al-Ma'suma (a) in Qom. <ref>Dawani. Mafakhir. vol. 12. p. 532 </ref> <ref>https://en.wikishia.net/view/Sayyid_Husayn_Burujirdi</ref>

==Notes==

Template:Main page/Second featured article

2023-04-17T07:07:31Z

Mohsenmadani:

Friday Prayer and Unity

2023-04-17T07:06:43Z

Mohsenmadani:

[[File:نماز جمعه.jpg|200px|frame|left|The Friday Prayer]]
'''The Friday prayer''' (Arabic: صَلاة الجُمُعَة) is a congregational prayer with two rak'as, prayed in the Friday noon instead of the noon prayer, there are two sermons said by Imam of Friday prayer who also leads the prayer. Most of the Shi'a jurists consider praying the Friday prayer, in the time of the occultation of Imam al-Mahdi (a), as an disjunctive obligation.
In Qur'an 62, the importance of the Friday prayer is stated; also in hadith the Friday prayer is referred to as the "hajj of the poor" and leaving it causes the hypocrisy and difficulties in the one's life.
Holding the Friday prayer is one of the signs of the unity of the Islamic society and it is necessary to be held congregational. Considering the political and social content of the sermons, the Friday prayer is a worship which has also a political and social importance.

Friday prayer in the month of Ramadan. The Dome of the Rock (Qubbat al-sakhra) is seen in the background as Palestinians pray near Israeli police standing guard in the Arab east Jerusalem al-Quds neighborhood of Ras al-Amud

==Importance==

In Qur'an 62, Allah clearly commands the faithful to take part in the Friday prayer:
“ O you who have faith! When the call is made for prayer on Friday, hurry toward the remembrance of Allah, and leave all business. That is better for you, should you know. ”
— The Qur'an, 62:9

In hadith, the benefits of the Friday prayer is expressed:
• Forgiveness of sins <ref>1. Al-'Allama al-Majlisi, Bihar al-anwar, vol. 86, p. 197</ref>
• Reduction of the difficulties in the Judgment Day <ref>Al-Shaykh al-Saduq, Man la yahduruh al-faqih, vol. 1, p. 427 </ref>
• Great rewards for every step to the place of the Friday prayer <ref>Nuri, Musadrak al-wasa'il, vol. 2, p. 504 </ref>
• The hellfire is prohibited from the one's bodyv<ref>Al-Shaykh al-Saduq, Man la yahduruh al-faqih, vol. 1, p. 427 </ref>
• Imam 'Ali (a) was used to temporarily release some of prisoners to participate in the Friday prayer. <ref>Nuri, Musadrak al-wasa'il, vol. 6, p. 27 </ref>
Jurists, referring to Qur'an 62, forbade any act that results in the missing of the Friday prayer. In jurisprudential sources there have always been a chapter of the book of prayer (kitab al-Salat), dedicated to the Friday prayer. <ref>Malik b. Anas, al-Muwatta', vol. 1, p. 101-112; al-Shafi'i, Al-Umm, vol. 1, p. 188-209; al-Kulayni, al-Kafi, vol. 3, p. 418-428; al-Shaykh al-Saduq, al-Muqni' , p. 144-148; al-'Asqalani, Fath al-bari, vol. 2, p. 450-544 </ref> Also, writing separate jurisprudential books about the Friday prayer was common from the first centuries of Islam. <ref>E.g. al-Shafi'i, Muhammad b. Idris, al-Jumu'a; al-Ash'ari, Ahmad b. Musa, al-Jumu'a wa l-'idayn; al-Nasa'i, 'Abd al-Rahman, al-Jumu'a; al-Ju'fi, Muhammad b. Ahmad, Salat al-jumu'a. </ref> After the prevalence of the Friday prayer in Iran in Safawid era, the writing of treatises about the Friday prayer took speed. <ref>Ja'farian, Namaz-i jum'a, p. 37</ref> Most of the great jurists have treatises about the subject, criticizing or defending others' opinions. <ref>Ja'farian, Namaz-i jum'a, p. 37-38; Ja'farian, Safawiyya dar 'arsa-yi din, vol. 3, p. 251 </ref> This treatises could be divided into four kinds:
• The ones that are after showing that the Friday prayer is an individual duty.
• The ones that show that the Friday prayer is allowed or is an disjunctive obligation.
• The ones that show that the Friday prayer is forbidden.
• The ones that the exact opinion of the writer is not clear. <ref>Ja'farian, Namaz-i jum'a, p. 58, 92</ref>

==Benefits==

The Friday prayer in Fatihpur Mosque in India
There are five great congresses in Islam:
• Congregational prayer
• Friday prayer
• Prayer of the Eid al-Adha
• Prayer of the Eid al-Fitr
• Hajj
Considering the introduction of important political and social matters in the sermons before it, the following benefits has been mentioned for the Friday prayer:
• Giving awareness to people about Islamic knowledge and important social and political issues.
• Unity and solidarity of Muslims.
• Renewal of the religious spirit and moral happiness
• Cooperation in solving the problems

==Obligation==

Shi'a and Sunni jurists have referred to the verse 9 of Qur'an 62 <ref>O you who have faith! When the call is made for prayer on Friday, hurry toward the remembrance of Allah, and leave all business. That is better for you, should you know. (Qur'an 62:9) </ref>, numerous hadiths, <ref>Ahmad b. Hanbal, Musnad, vol. 3, p. 424-425; al-Nasa'i, Sunan al-Nasa'i, vol. 3, p. 85-89'; al-Hurr al-'Amili, Wasa'il al-Shi'a, vol. 7, p. 295-302; Nuri, Mustadrak al-wasa'il, vol. 6, p. 10 </ref> and ijma' (consensus) to prove that the Friday prayer is obligatory. <ref>Al-Shawkani, Nayl al-awtar, vol. 3, p. 254-255; al-Shaykh al-Tusi, al-Khilaf, vol. 1, p. 593; al-Muhaqqiq al-Hilli, al-Mu'tabar fi sharh al-mukhtasar, vol. 2, p. 274 </ref> Some have rejected the indication of the verse, that the Friday prayer is obligatory, and considered the meaning of the verse as the order for the believers to participate in a Friday prayer which is held in the proper state, and blames who despite a properly held Friday prayer, don't participate in it and engage in other activities like business. <ref>Muntaziri, al-Badr al-zahir, p, 6; Gharawi Tabrizi, al-Tanqih fi sharh al-'urwat al-wuthqa, vol. 2, p. 274 </ref>
The Friday prayer is not obligatory for the following:
• Women
• Passengers
• The sick and who cannot participate in the Friday prayer like the blind, the deaf, and the old.
• Servants
• Who fear a bodily or financial loss by participating the Friday prayer
• Who has a distance more than 2 farsakhs (~10-11 Km) from the place of the Friday prayer. <ref>Al-Shaykh al-Mufid, al-Muqni'a, p, 164; al-Husayni al-'Amili, Miftah al-karama, vol. 8, p. 463-483; al-Zuhayli, al-Fiqh al-Islami wa adillatuh, vol. 2, p. 265-268 </ref>

==Notes==

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2023-04-17T07:01:19Z

Mohsenmadani:

[[File:8888gjku.jpg|200px|frame|left|alt=Ramadan|Ramadan]]
'''the Ramadan fast''' is a commemoration of the first revelation made to the Prophet Muhammad (PBUH) in the ninth month of the lunar year. It is a time of joy and generosity, where the individual is attentive to the neediest and strengthens the links with the religious community. The practitioner observes prayer, strict daytime abstinence, and the rite of breaking the fast at sunset.
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