E103:Surah Al-Asr
What does the terms wa- وَ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ 3. "Except those who believe and do good deeds, and enjoin on each other truth, and enjoin on each other patience. علاوہ ان لوگوں کے جو ایمان لائے اور انہوں نے نیک اعمال کئے اور ایک دوسرے کو حق اور صبر کی وصیت و نصیحت کی 2-
"Wa " (وَ) means "and."It is present in between all the four principles. For instance, if there was no " wa" in between them, then it was options of performing any one, two, or three qualities out of four, but Allah(SWT) gives the secret of success in this world and hereafter in the combination of all four actions by mentioning wa in between the terms.
How Faith(belief or religion) is important in onces life?
Faith is not a mere single thought or belief in the mind, free from any effect. It changes the whole entity of Man, too, its essence. Faith is like a bright lamp inside a room which not only gives light to the room, but the beams penetrate through all the windows and spaces to the outside so that everyone who passes by, outside, can realize the existence of that bright light inside the room. Similarly, when a person has the light of Faith bright inside his soul, his tongue, eyes, ears, hands, and feet reflect that light to others, and the movements of every limb, outside, show that there is a light inside.
What are Usual e deen?
Fundamental of beliefs are called Usul al-deen, i.e. Roots of Religion. The Usul al-deen are five: Three are called Roots of Islam. They are: Monotheism -Tawhid This is the belief in a single, indivisible God. Justice of God - 'Adl-This is the belief that God is by nature just and fair. Prophethood - Nubuwwat-This is the belief in all the prophets sent by God and their uniform message of guidance. Imamat - the successorship of the Prophet.This is the belief in maintainers and protectors of religion appointed by God, particularly the twelve appointed after the death of Prophet Muhammad (saw), including the Imam of our time. (as) Resurrection - Qiyamat=This is the belief in a life after death, including a Judgment Day and punishment or reward in hell or heaven.
What did Imam Ali(as) say about the Government of Imam Mahdi(ajtfs)?
Imam Ali (a.s.) says regarding Imam Mahdi (a.s.) that, "Imam Mahdi (a.s.) shall instruct his representatives in all cities that they should deal justly with people in such a way that the jackal and the ewe may graze at the same place. And evil may disappear and only goodness remains. Those who sow one mudd (unit) shall reap seven mudds as the Almighty Allah (SwT) has said. Fornication, wine drinking and usury shall be finished and people shall be inclined towards worship, Islamic Law, charitable deeds, prayers and religious programs. And the trusts shall be restored to their owners; there shall be increase in vegetation and blessings shall increase. Evils shall be destroyed and goodness shall remain and none who harbors animosity towards Ahlul Bayt (a.s.) shall survive." https://www.al-islam.org/life-imam-al-mahdi-baqir-shareef-al-qurashi/imams-companions Muntakhabul Athar, Pg. 474 quoted from Kashful Asta
What is the meaning of Khusran الْخُسْرَانُ الْمُبِينُ in Al-Hajj, Chapter #22, Verse #11 ? Example 3 Al-Hajj, Chapter #22, Verse #11 وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَي حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَي وَجْهِهِ خَسِرَ الدُّنْيَا وَالاَخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ. 22:11- And among men, there is one who worships Allah (standing) on the verge: so if some good thing happens to him, he is satisfied with it, and if a trial befalls him, he turns his face back. He loses both this world and the Hereafter, which is the most significant loss. ور لوگوں میں کچھ ایسے بھی ہیں جو خدا کی عبادت ایک ہی رخ پراور مشروط طریقہ سے کرتے ہیں کہ اگر ان تک خیر پہنچ گیا تو مطمئن ہوجاتے ہیں اور اگر کوئی مصیبت چھوگئی تو دین سے پلٹ جاتے ہیں یہ دنیا اور آخرت دونوں میں خسارہ میں ہیں اور یہی خسارہ کھلا ہوا خسارہ ہے.
This verse, it points towards the people who have Weak faith, Thus in the evident loss. Some people's faith is seasonal and superficial, so that the pleasant or bitter events can change it. Then, the Qur'an points to the instability of their faith, where it implies that if the world turns to them and something good befalls them, they feel secure and satisfied, and they take it as proof for the legitimacy of Islam. But if they suffered from miseries, pests, and lack of blessings, they alter inwardly and turn toward infidelity. کمزور ایمان والے اگر دنیاوی منفعت میسر آجائے تو مطمئن اور پرسکون ہوجاتے ہیں اور اسے اسلام کی حقانیت کی دلیل سمجھتے ہیں، لیکن اگر کسی نقصان، کسی نعمت کے چھن جانے یا پریشانی کے ذریعے آزمائش اور امتحان میں مبتلا ہوجائیں تو شدید بے قراری اور اضطراب کا شکار ہوکر کُفر اختیار کرلیتے ہیں ۔
What did Imam Muhammad Baqir say about the difference between death and Shadaat?
http://www.ziyaraat.net/booksQuran/TafseereSafiVol2.pdf go to page 159
What does term Khusran خُسْرَانًا مُّبِينًا mean in Surah Nisa , verse 119? example of #3 4:119-وَلأُضِلَّنَّهُمْ وَلأُمَنِّيَنَّهُمْ وَلآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الأَنْعَامِ وَلآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللّهِ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا4:119. "And most certainly I will lead them astray and certainly I will arouse desires in them, and certainly I will bid them that they slit the ears of the cattle, and I will certainly command them that they alter the creation of Allah; and whoever takes Satan for a guardian rather than Allah, has indeed suffered a manifest loss. "اور انہیں گمراہ کروں گا- امیدیں دلاؤں گا اور ایسے احکام دوں گا کہ وہ جانورں کے کان کاٹ ڈالیں گے پھر حکم دوں گا تو اللہ کی مقررہ خلقت کو تبدیل کردیں گے اور جو خد اکو چھوڑ کر شیطان کو اپنا ولی اور سرپرست بنائے گا وہ کھلے ہوئے خسارہ میں رہے گا
superstitious acts. This verse points the signs of Satans followers as Satan has sworn to persuade some programs: Satan knows that he has not the authority of leading all the servants of Allah astray. Only the persons indulge in their desires and the people of weak faith and weak will who submit to Satan. Therefore, the second thing: Satan says that he will invite the servants of Allah to superstitious acts. For example, in the Age of Ignorance. It was customary among the idol worshipers that they would split the ears of some certain cattle or cut their ears utterly. They believed that it was forbidden to ride on them and thus took no benefit from them.Satanic temptations and low desires deviate man from the straight path and lead him astray .یہ زمانہ جاہلیت کے ایک بد ترین عمل کی طرف اشارہ ہے ۔ بت پرستوں میں یہ کام مروج تھا کہ وہ بعض چوپایوں کے کان چیر دیتے یا انھیں قطع کردیتے پھر ان پر سواری کو ممنوع سمجھ لیتے اور ان سے کسی قسم کا کوئی فائدہ نہ اٹھاتے ۔ ۵۔ انھیں اس کام پر ابھاروں گا کہ خدا کی پاک خلقت کو بگاڑدیں ( ولامرنھم فلیغرن خلق اللہ ) ۔ یہ جملہ اس امر کی طرف اشارہ ہے کہ خد انے انسان کی فطرت اولیٰ میں توحید، یگانہ پرستی او رہر طرح کی پسندیدہ صفت رکھی ہے لیکن شیطانی وسوسے اور ہوا و ہوس اسے اس صحیح راستے سے منحرف کردیتے ہیں اور بے راہروی کی طرف کھینچ لے جاتے ہیں
Give few examples of Raja'at from Quran ?
A) Regarding a Prophet 'Uzayr(AS), who passed by a settlement which lay in ruins while the bodies of its inhabitants lay scattered. He asked himself as to how Allah (s.w.t.) would bring them to life after they have died whereupon Allah (s.w.t.) made him to die for one hundred years and then, bringing him to life, asked: "How long have you tarried? He replied: A day or a part of it. He was told: No. A hundred years have passed by you."2 The significant point is the explicit declaration of the Qur'an about life after death in this world itself. Surah Al-Baqarah, Verse 259 ---فَأَمَاتَهُ اللٌّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ--- "So Allah made him die for a hundred years, then raised him to life." یا اس بندے کی مثال جس کا گذر ایک قریہ سے ہوا جس کے سارے عرش و فرش گرچکے تھے تو اس بندہ نے کہا کہ خدا ان سب کو موت کے بعد کس طرح زندہ کرے گا تو خدا نے اس بندہ کو سوسال کے لئے موت دے دی اورپھرزندہ کیا اور پوچھا کہ کتنی دیر پڑے رہے تو اس نے کہا کہ ایک دن یا کچھ کم . B) In verse 243 of Suratul Baqarah, the Qur'an speaks about a group of individuals, who, out of fear of death (and according to some commentators, under the pretext of plague had refrained from participating in the jihad) had stepped out of their houses, whereupon Allah (s.w.t.) commanded them to die and then raised them to life again. Surah Baqarah verse 243:, أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ فَقَالَ لَهُمُ اللٌّهُ مُوتُوا ثُمَّ أَحْـيَاهُمْ "Allah said to them: 'Die': Then He restored them to life." کیا تم نے ان لوگوں کو نہیں دیکھا جو ہزاروں کی تعداد می ںاپنے گھروں سے نکل پڑے موت کے خوف سے اور خدا نے انہیںموت کا حکم دے دیا اور پھر زندہ کردیا کہ خدا لوگوں پر بہت فضل کرنے والا ہے لیکن اکثر لوگ شکریہ نہیں ادا کرتے ہیں. C) In verses 55 and 56 of Suratul Baqarah, which are in connection with the tribe of Bani Isra'il, we read that a group from amongst them, desiring to see Allah (s.w.t.), were overcome by a deadly lightning and died, after which, Allah (s.w.t.) brought them back to life in order that they may thank Him for His bounties. Surah Al-Baqarah, Verses 55-56 وَإِذْ قُلْتُمْ يَا مُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ 55. "And (remember) when you said: 'O'Moses! We will never believe in you until we see Allah manifestly', so the thunderbolt struck you while you looked on." اور وہ وقت بھی یاد کرو جب تم نے موسٰی علیھ السّلام سے کہا کہ ہم اس وقت تک ایمان نہ لائیں گے جب تک خدا کو اعلانیہ نہ دیکھ لیں جس کے بعد بجلی نے تم کو لے ڈالا اور تم دیکھتے ہی رہ گئے. 56. "Then We raised you up after your death in order that haply you might be thankful." پھر ہم نے تمہیں موت کے بعد زندہ کردیا کہ شاید اب شکر گزار بن جاؤ. D) Surah Al-Ma'idah, Verse 110 Verse 110 of Suratul Maidah, while enumerating the miracles of Prophet 'Isa (a.s.), states: وَ إِذْ تُخْرِجُ الْمَوْتى بِإِذْنِي "And when you brought forth the dead by My permission." اور جب کہ تم مردوں کو نکال کر کھڑا کرلیتے تھے میرے حکم سے This expression indicates that 'Isa (a.s.) made use of this miracle (bringing the dead to life) of his; moreover, the imperfect tense of the word تَخرُجُ indicates repetition, which itself can be regarded as a kind of Raj'at (for those whom he (a.s.) brought back to life). E) And finally, in verse 73 of Suratul Baqarah, when there arose a dispute and disagreement amongst the Bani Isra'il with respect to unearthing the killer of a murdered person, the Qur'an says that they were ordered to sacrifice a cow possessing certain specific features, and to tap a part of its body upon the body of the murdered person in order that the person may return to life (and disclose the name of his murderer thereby putting an end to the dispute) in verse 73 of Suratul Baqarah فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذٌلِكَ يُحْيِ اللٌّهُ الْمَوْتى وَ يُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ "So We said: Strike the (dead body) with part of the (sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand." ہم نے کہا کہ اس گائے کا ایک ٹکڑا مقتول کے جسم پر لگا دو، (وه جی اٹھے گا) اسی طرح اللہ مردوں کو زنده کرکے تمہیں تمہاری عقل مندی کے لئے اپنی نشانیاں دکھاتا ہے Apart from these five instances, there are other occasions which are observed in the Noble Qur'an - such as the story of the People of the Cave which is also something similar to raj'at, and the story of the four birds of Prophet Ibrahim (a.s.) that are brought back to life after being sacrificed in order to demonstrate for him the possibility of the resurrection of man - an incident, which is very significant when discussing raj'at. 1.Safinatul Bihar, vol. 1, pg. 511 (under رجع) 2.Suratul Baqarah (2), Verse 259 3.'Aqaidul Imamiyyah of Sheikh Muhammad Ridha Mudhaffar, pg. 71 4.Biharul Anwar, vol. 53, pg. 122 5.Tafsir-e-Namuna, vol. 15, pg. 555
What does the terms illa-إِلَّا means in the verse 3? إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ 3. "Except those who believe and do good deeds, and enjoin on each other truth, and enjoin on each other patience. علاوہ ان لوگوں کے جو ایمان لائے اور انہوں نے نیک اعمال کئے اور ایک دوسرے کو حق اور صبر کی وصیت و نصیحت کی
1-Illa (إِلَّا -علاوہ) means "except." In the beginning, it means that all will be in loss "except" those who will follow the four principles. قرآن نے یہاں " صالحات" کو خصوصیت کے ساتھ جمع کی صورت میں بیان کیا ہے ، ایسی جمع ہو جو " الف و لام"کے ساتھ ہے ، اور عموم کے معنی رکھتی ہے ۔ اور یہ اس حقیقت کو بیان کررہی ہے کہ ایمان کے بعد اس طبعی و قہری خسارے سے روکنے والا راستہ تمام اعمال صالح کو انجام دیتا ہے نہ صرف ایک یاچند اعمال صالح پر قناعت کرنا، اور واقعاً اگر ایمان عمیق اور گہرے طور پر انسان کے دل میں جاگزیں ہو جائے تو وہ ایسے ہی آثار ظاہر کیا کرتا ہے
Why Khusar-خُسْرٍ is like declining the capital in verse 2? إِنَّ الْإِنسَانَ لَفِي خُسْرٍ 2. "Surely man is in loss," بیشک (بالیقین) انسان سرتا سر نقصان میں ہے
Al-Mufradat fi Gharib al-Quran (المفردات في غرايب القرآن) is a dictionary of Qur'anic terms by Islamic scholar Al-Raghib al-Isfahani. The meaning of the term khusr is 'declining the capital. Meaning from an ice-seller saying: 'Pity him whose capital is melting.' This word is often used for outward capital, such as wealth, health, and position. However, it is sometimes used for inward capital like wisdom, faith, and happiness. As time goes on, people lose the capital of their existence. Hours, days, months, and years of life pass quickly. When one's lifetime ends, this world does not provide any benefit for life in the hereafter. Only one's good deeds provide benefits for the afterlife. However, status, happiness, and pleasure in this world are unimportant hereafter, which will lead to Loss if invested. According to the Islamic worldview, this world is a market of bargaining, as a tradition from our tenth Imam, Imam Ali Naqi (as) says:(Tuhaf-ul-'Uqul, p. 361.) "The world is a market wherein some people gain, and some others lose". مشرکین اور گنہگاروں کا زیاں و نقصان قرآن نے حقیقت میں انسانوں کو ان تجارت پیشہ افراد تشبیہ دی ہے جو بہت زیادہ سرمایے کے ساتھ اس جہان کے تجارت خانہ میں قدم رکھتے ہیں، بعض کو تو بہت زیادہ نفع ہوتا ہے اور بعض کو سخت نقصان المفردات فی غریب القرآن (المفردات في غرايب القرآن) اسلامی اسکالر الرغیب ال اصفہانی کی قرآنی اصطلاحات کی ایک لغت ہے۔ خسر کی اصطلاح کے معنی ہیں 'سرمایہ کا زوال۔ ایک برف بیچنے والے کے کہنے کا مطلب ہے: 'ترس کرو اس پر جس کا سرمایہ پگھل رہا ہے۔' یہ لفظ اکثر ظاہری سرمائے کے لیے استعمال ہوتا ہے جیسے کہ دولت، صحت اور عہدہ۔ تاہم، یہ بعض اوقات باطنی سرمائے جیسے حکمت، ایمان اور خوشی کے لیے استعمال ہوتا ہے۔ وقت گزرنے کے ساتھ ساتھ لوگ اپنے وجود کا سرمایہ کھو دیتے ہیں۔ زندگی کے گھنٹے، دن، مہینے اور سال تیزی سے گزر جاتے ہیں۔ جب کسی کی عمر ختم ہو جاتی ہے تو یہ دنیا آخرت کی زندگی کے لیے کوئی فائدہ نہیں دیتی۔ صرف نیک اعمال ہی آخرت کے فائدے فراہم کرتے ہیں۔ تاہم، دنیا میں حیثیت، خوشی، اور لذت آخرت غیر اہم ہیں، جو سرمایہ کاری کرنے پر نقصان کا باعث بنتی ہیں۔ اسلامی عالمی نظریہ کے مطابق، یہ دنیا سودے بازی کا بازار ہے، جیسا کہ ہمارے دسویں امام، امام علی نقی علیہ السلام سے روایت ہے: (تحف العقول، ص 361۔) "دنیا ایک بازار ہے جس میں کچھ لوگ فائدہ اٹھاتے ہیں اور کچھ کھوتے ہیں"۔ مشرکین اور گنگاروں کا زیاں اور نقصان قرآن نے حقیقت میں انسانوں کو تجارت کرنے والے افراد کی تشبیہ دی ہے جو بہت زیادہ سرمائے کے ساتھ اس جہاں کے تجارت خانہ میں قدم رکھتے ہیں، بعض کو تو بہت زیادہ نفع ہوتا ہے اور بعض کو سخت نقصان ہوتا ہے۔
How can we get out of from the state of Khusr (lose) according to this Surah?
Allah(SWT) is giving a solution to get out of the state of Khusar in this Surah. Interestingly, the Holy Qur'an offers a complete program with four principles that can make us free from that significant loss.
Where the term khusr is mentioned in Quran?type 1
Khusr is mentioned only in Surah Asr.
What is Rajaa't?
Raj'a Raj`a (الرجعة, 'Return') alternatively rjaa, raja'a, raj'at) in Islamic terminology, refers to the Second Coming, or the return to life of a given past historical figure after that person's physical death.It is one of the popular Shi'ite beliefs and its explanation, briefly, is as follows: After the reappearance of Imam Mahdi (a.s.) and on the threshold of Resurrection(rising from the dead), a group of the sincere mu'mineen and a group of the immensely wicked disbelievers and rebellious individuals shall return to this world. The first group shall subsequently advance several ranks towards perfection whilst the second group would taste a severe chastisement. https://www.al-islam.org/180-questions-enquiries-about-islam-volume-two-various-issues/10-what-rajat-return-its-occurrence
What did the Aimmah (as) teach about Rajat in Ziyarat?
Misbahain: Some scholars have narrated from Abu Abdullah Muhammad bin Ahmad from his grandfather, Safwan that: 1-"I sought the permission of Imam Ja'far Sadiq (a.s.) to perform the Ziyarat of Imam Husain (a.s.) and also asked him about the method of his Ziyarat. He told me about all the methods and also mentioned the following in the text of the Ziyarat: That I make Allah as a witness and His angels and His prophets messengers that I have faith in you Imams and I have certainty in your Rajat." 1 2-The same sentence is present in the Ziyarat of Abbas bin Ali (a.s.): إِنِّي بِكُمْ وَبِإِيَابِكُمْ مِنَ ٱلْمُؤْمِنِينَ" I have faith in you Imams and am certain of your Rajat." 2 3- "You must perform the Ziyarat of whichever tomb you are close to, and you must recite as follows while entering: ...and that you are successful in Rajat." 3 4-Abul Qasim bin Hala Hamadani, the representative of Imam Hasan Askari (a.s.), got an epistle that Imam Husain (a.s.) was born on Thursday, 3rd Shaban. So on that day, you must keep fast and recite the following supplication: In this statement, Yaumul Karra means Rajat, and the last sentence of this Dua is ٱلْمَمْدُودِ بِٱلنُّصْرَةِ يَوْمَ ٱلْكَرَّةِ "...We will keep waiting for their return." 5-The Ziyarat of Imam Qaim (a.s.) in the cellar has the following sentences: "O Lord, give me Taufeeq to obey the Imam Qaim (a.s.) in his time and his service and living in his rule and not to disobey him and if I die before his rising, please make me of those who become alive after his reappearance, live in his rule and stay under his flag, who gather in his army and whose eyes are lighted with his sight." 6- It is mentioned in another Ziyarat of Sahibul Amr that:Dua Ahad "O Maula, if I die before your reappearance, I pray to Allah through your sake that He sends blessings on Muhammad and Aale Muhammad (a.s.) and make me alive again in the time of your kingdom and that I should do Rajat in your time so that I obey you and gain pleasure from it and that I should be pleased to see your enemies killed." 7-- Misbahuz Zair: It is mentioned in another Ziyarat that: "O Allah, show me the face of the master of your affair, whether in my life or after my death. O Allah, before the owner of the tomb, I seek your proximity through the belief in Rajat." The Promised Mahdi 402 1-The Promised Mahdi 401 105- Misbahain 2-106- Misbahain and Misbahuz Zair: Ibne Ayyash has narrated from Khair bin Abdullah from Husain bin Rauh that he said:(Thirteenth: DUA in the Haram of Imam Hussain(as) in dua.org)https://www.duas.org/ziarathussainkerbala.htm 3-107- Iqbalul Aamaal and Misbahain: 4-4-108- Misbahuz Zair: 5- 109- Misbahuz Zair: 6-110- Misbahuz Zair: dua Ahad
Different sects with different
Rest assured, no one has a special relationship with God. Whoever denies me is not from my (community). The appearance of the Relief depends solely upon God. Therefore, those who propose a certain time for it are liars. As to the benefit of my existence in occultation, it is like the benefit of the sun behind the clouds where the eyes do not see it. - Kitab al-Kafi, Muhammad ibn Ya'qub al-Kulayni [6][3] With regard to advice for his followers during his absence, he is reported to have said: "Refer to the transmitters of our narrations, for they are my Hujjah (proof) unto yo! and I am Allah's Hujjah unto them."[7] Ismaili[edit] Sevener Before the rise of the Fatimid Caliphate, a small group of Ismailis, the Qarmatians, believed that Muhammad ibn Isma'il had gone into Occultation and were called "Seveners" to reflect their belief in only seven Imams, Muhammad's father Isma'il being the last until his return. The Qarmatians accepted a Persian prisoner by the name of Abu'l-Fadl al-Isfahani, who claimed to be the descendant of emperors, as the returned Muhammad ibn Isma'il[9][10][11][12][13][14] and also as the Mahdi. The Qarmatians rampaged violently across the Middle East in the 10th century, climaxing their bloody campaign with the stealing of the Black Stone from the Kaaba in Mecca in 930 under Abu Tahir al-Jannabi. After the arrival of the Mahdi they changed their qibla from the Kaaba to the Zoroastrian-influenced fire. After their return of the Black Stone in 951 and defeat by the Abbasids in 976 they slowly faded out of history and no longer have any adherents.[15] Musta'li According to Tayyibi Isma'ilism, during the Occultation of the twenty-first imam, at-Tayyib Abu'l-Qasim, a Da'i al-Mutlaq "Unrestricted Missionary", maintains contact with him.[16] The several branches of the Musta'li Shia differ on who the current Da'i al-Mutlaq is.[17] Nizari The Nizari Isma'ili believe that there is no Occultation at all, that the Aga Khan IV is the 49th Imam of the Time.[18] They believe that the Imam's authority is no different from the authority of Ali, the first Imam; he currently provides guidance to Nizaris on worldly and spiritual matters.[17] Waqifi According to Waqifi Sevener Shias, there are reasons for the occultation: Imam not being proud of himself and continue to examine world events and make evaluations, only to be loyal and reverent to the Lord and Allah, which are also in Occultation, the other Muslims sects are to be judged by the Mahdi through the guidance of the Lord and Allah. Druze The Druze believe the imam Al-Hakim bi-Amr Allah went into the Occultation after he disappeared in 1021 followed by the four founding Da'i of the Druze sect including Hamza ibn-'Ali ibn-Ahmad leaving the leadership to a fifth leader called Baha Al-Din. The Druze refused to acknowledge the successor of Al-Hakim as an Imam but accepted him as a Caliph.[19] The faith further split from Ismailism as it developed unique doctrines which often classes it separately from both Ismailism and Islam, these include the belief that Al-Hakim bi-Amr Allah was God incarnate.[20] Zaidi The Zaidi believe that there is no occultation at all and that any descendant of Hasan or Husayn could become Imam. The Imam must rise up against oppression and injustice and rule as a visible and just ruler.[21]
Explain some forms of the term khusar used in the Quran and their meanings.
Some forms of the term khusar in the Quran are : khusar- خُسْرٍ means one who is in a state of being lost, but there are chances for him getting out of it. khasarah -خسارة is in a state of double loss and is worst than khusar. khusran - خُسْرَانً means one who is in a massive form of loss. And there is no possibility of them getting out of it.
What is mentioned in Surah Isra verse 4,5 and 6?And who will bury Imam Mahdi(ajtfs)?
Surah Isra' - Verse 4 وَقَضَيْنَآ إِلَي بَنِي إِسْرَآئِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الاَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوّاً كَبِيراً 17:4. "And We declared unto the Children of Israel in the Book (the Torah, saying): "Certainly you will make mischief on the earth twice, and certainly you will seek self-superiority with great arrogance'." اور ہم نے بنی اسرائیل کو کتاب میں یہ اطلاع بھی دے دی تھی کہ تم زمین میں دو مرتبہ فساد کرو گے اور اور تم بڑی زبردست زیادتیاں کرو گے. Part A- وَقَضَيْنَآ إِلَي بَنِي إِسْرَآئِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الاَرْضِ مَرَّتَيْنِ "And We had made known to the children of Israel in the Book: Most certainly you will make mischief in the land twice..." (Surah Bani Israel 17:4) اور ہم نے بنی اسرائیل کو کتاب میں یہ اطلاع بھی دے دی تھی کہ تم زمین میں دو مرتبہ فساد کرو گے A-That is, you will slay Ali Ibne Abi Talib (a.s.) and martyr Imam Husain (a.s.). Part B -وَلَتَعْلُنَّ عُلُوا كَبِيرًا "... and most certainly you will behave insolently with great insolence." (Surah Isra 17:4) اور تم بڑی زبردست زیادتیاں کرو گے. B-That is, you will slay Imam Husain (a.s.). Surah Isra' - Verse 5 فإِذَا جَآءَ وَعْدُ اُولاَهُمَا بَعَثْنَا عَلَيْكُمْ عِبَاداً لَنَآ اُوْلِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلاَلَ الدِّيَارِ وَكَانَ وَعْداً مَّفْعُولاً 5. "So when the promise for the first of the two came to pass, We raised against you some of the powerful servants of Ours, given to terrible warfare, so it was they searched inside the houses thoroughly; and a promise to be fulfilled." اس کے بعد جب پہلے وعدہ کا وقت آگیا تو ہم نے تمہارے اوپر اپنے ان بندوں کو مسلّط کردیا جو بہت سخت قسم کے جنگجو تھے اور انہوں نے تمہارے دیار میں چن چن کر تمہیں مارا اور یہ ہمارا ہونے والا وعدہ تھا Part C: فَإِذَا جَاء وَعْدُ أُولاهُمَا " So when the promise for the first of the two came..." (Surah Isra 17:5) اس کے بعد جب پہلے وعدہ کا وقت آگیا C-That is the killing of Husain (a.s.) when it will be time for the revenge of the killing of Husain (a.s.). Part D: بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُوْلِي بَأْسٍ شَدِيدٍ فَجَاسُواْ خِلاَلَ لدِّيَارِ "...We sent over you Our servants, of mighty prowess, so they went to and fro among the houses..." (Surah Isra 17:5) تو ہم نے تمہارے اوپر اپنے ان بندوں کو مسلّط کردیا جو بہت سخت قسم کے جنگجو تھے اور انہوں نے تمہارے دیار میں چن چن کر تمہیں مارا ا D- That is this will the community, which the Almighty Allah will send before the rising of the Qaim, and they will not leave anyone from the enemies of Aale Muhammad (a.s.). Part E: وَكَانَ وَعْدًا مَّفْعُولاً "... and it was a promise to be accomplished." (Surah Isra 17:5) اور یہ ہمارا ہونے والا وعدہ تھ E-That is the promise of the rising of the Qaim. Surah Isra' - Verse 6 ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِاَمْوالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيراً 6. "Then We gave you back the turn to prevail against them, and We assisted you with wealth and children, and We made you a numerous host." اس کے بعد ہم نے تمہیں دوبار ان پر غلبہ دیا اور اموال و اولاد سے تمہاری مدد کی اور تمہیں بڑے گروہ والا بنادیا. اب تم نیک عمل کرو گے تو اپنے لئے اور برا کرو گے تو اپنے لئے کرو گے Part F: ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ " Then We gave you back the turn to prevail against them..." (Surah Isra 17:6) اس کے بعد ہم نے تمہیں دوبار ان پر غلبہ دیا F-That is Imam Husain (a.s.) will rise with seventy companions wearing gold helmets, and they will tell the people that this is Imam Husain (a.s.) who has done Rajat, and the believers will have no doubt about it. And that he is neither Dajjal nor Shaitan. And the Hujjat Qaim will be before them. When all the believers will have a firm certainty that he is really Imam Husain (a.s.), His Eminence, Hujjat (a.s.), will die, and Imam Husain (a.s.) will bathe, shroud, anoint and bury him in his own grave because only a Wasi can perform the last rites of a Wasi. link: go to page 400 of the pdfhttps://ia800408.us.archive.org/19/items/BiharAlAnwarVol515253ThePromisedMahdiEnglishTranslationPart2/Bihar-Al-Anwar-Vol-51-52-53-the-Promised-Mahdi-English-Translation-Part-2.pdf
What is the meaning of "those who believe" (آمَنُوا ) in verse 3? إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ علاوہ ان لوگوں کے جو ایمان لائے اور انہوں نے نیک اعمال کئے اور ایک دوسرے کو حق اور صبر کی وصیت و نصیحت کی.
The first principle mentioned in this verse, to avoid loss in this life and hereafter, is Faith (ایمان) meaning ones belief or religion, which forms the basis of all activities of Man. Faith are the Usool e deen and Faru deen. It is the acts done by one for seeking happiness of Allah(SWT) All the functional movements he has to originate from his religion or Faith, outside the realm of animals whose actions are from their instincts. In other words, the actions of Man are reflections of his beliefs and thoughts. For the same reason, all Prophets used to improve the Faith of their people first and before anything else, and worked mainly against blasphemy( great disrespect shown to God or something Holy.), which is the source of many kinds of corruptions and miseries. It is interesting to note that Faith is mentioned in an abstract form to include the Faith in all things sacred, like belief in Allah and His attributes, belief in the Hereafter and Reckoning, reward and punishment, the Divine Books prophets as well as their vicegerents.
What type of loss Khsarah is mentioned in Surah 17 verse 82? type 2 وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّالِمِينَ إِلاَّ خَسَاراً 17:82. "And We send down (stage by stage), of the Qur'an, that which is healing and mercy to the believers, and it adds not to the unjust except in loss." ور ہم قرآن میں وہ سب کچھ نازل کررہے ہیں جو صاحبان هایمان کے لئے شفا اور رحمت ہے اور ظالمین کے لئے خسارہ میں اضافہ کے علاوہ کچھ نہ ہوگ
This verse points towards the khasarah - خَسَاراً more loss). One who is in the state of more lossThis verse mentions that the Quran is a source of the increase in more and more healing and a mercy to those who believe, but to the unjust, it causes nothing but an increase in their loss after loss. گزشتہ آیات میں توحید اور حق کے بارے میں گفتگو تھی نیز شرک اور باطل کے خلاف جد وجہد کے بارے میں بات تھی، زیرِ بحث آیت میں قرآن کی انتہائی اثر انگیزی اور تعمیری تاثیر کے بارے میں بات کرتے ہوئے فرمایا گیا ہے:ہم قرآن نازل کرتے ہیں کہ جو مومنین کے لئے شفاء اور رحمت کا سبب ہے( وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا ھُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِینَ )۔لیکن ظالم (جیساکہ ان کا ہمیشہ سے )وطیرہ ہے اس وسیلہ ہدایت سے فائدہ اٹھانے کی بجائے) اس سے اپنی وزیان کاری میں اضافہ کے سوا کچھ نہ پائے گ
What is the meaning of Khusran ا لْخُسْرَانُ الْمُبِينُin Surah Zumar ayat 15?39:15? type 3 فَاعْبُدُوا مَا شِئْتُمْ مِنْ دُونِهِ قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ 15. So worship what you like besides Him. Say: "[real] losers are those who will lose themselves and their families on the Day of Resurrection. Indeed that will be a manifest loss!" اب تم جس کی چاہو عبادت کرو کہہ دیجئے کہ حقیقی خسارہ والے وہی ہیں جنہوں نے اپنے نفس اور اپنے اہل کو قیامت کے دن گھاٹے میں رکھا - آگاہ ہوجاؤ یہی کھلا ہوا خسارہ ہے.
This verse, it points towards the non-believers and Polytheists.They are in the evident loss. Allah(SWT) has referred to as 'the evident Loss' in Surah Zumar, No. 39, verse 15, for non-believers and Polytheists. مشرکین اور گنہگاروں کا زیاں و نقصانن ۔ لیکن اس نے مشرکین اور گنہگاروں نے زیاں و نقصان کو "خسران مبین" کے ساتھ توصیف کیوں کی ہے ؟ اس کی وجہ یہ ہے کہ اولاً انھوں نے افضل ترین سرمایہ یعنی عمر ،عقل وخردواحسانات اور زندگانی کا سرمایہ ہاتھ سے گنوادیا ہے جبکہ اس کے بدلے میں کوئی چیزحاصل نہیں کی۔
