Tag Archives: Shia

Al-Hasan Al-Basry’s Askings for Forgiveness


Thusday

O Lord, I beg You to forgive every sin that desecrates what You purified of me, or exposes what You concealed about me, or uglifies what You beautified in me,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every sin through which Your pledge is not attained, and Your anger is not avoided, and Your Mercy does not pour, and Your favors do not last,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every sin through which Your pledge is not attained, and Your anger is not avoided, and Your Mercy does not pour, and Your favors do not last,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every sin that brings ignoring Your mention (zikr) or is followed by neglect to Your warning, or increase in feeling secure from Your plotting, or brings loss of hope for Your Graces,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every sin that I committed because of my blaming You for the delay in sustenance, and my complaining and resenting, and my inclination to Your people by humbling myself and pleading to them, while You made me hear You saying in Your clear and precise Book: “yet they did not humble themselves to their Lord, nor did they devote themselves to prayer (23:76),…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every sin I committed because of a hardship during which I asked for aid and begged for help from someone else, and sought the support of one of Your people,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every sin I committed because of my fear of someone else, or which caused me to plead for someone else, or lured me to greed for what someone else has, so I preferred to obey him and disobey You, to obtain what he has, despite knowing my need for and dependence on You,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every sin my inner self set me up to, and belittled and diminished it till it entangled me with it,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every sin Your Pen destined and Your knowledge encompassed till the end of my time, and for all my sins, my first and last, my deliberate and my unintentional, their few and their plenty, their minute and their gross, the old and the new, the secret and the overt, and what I am guilty of for all my life,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg You to forgive every one of my sins, and I beg You to forgive every injustice I brought on any person, for I owe Your people a lot of dues and injustices for which I am accountable. O Lord, if they are many, they belittle in front of Your Pardon.

O Lord, and if I owe any of Your people any injustice I forced upon them whether in their property or money or honor or body, whether dead or absent or present, and he came asking for his right and I could not return it and was not pardoned by him, I ask You by Your Generosity and Grace and by the expanse of what You have to repay them back on my behalf, and don’t make me owe anything that will reduce my deeds; for You have what satisfies them and I do not; and do not make their injustices overcome my good deeds on judgement day,…so please O Lord, send prayers, greetings and blessings upon Sayyidina Mohammed and the family of Sayyidina Mohammed and forgive him, O Best Forgiver.

O Lord, I beg for Your Forgiveness in this time for myself, my parents and all the believers, men and women, the living of them and the dead, for You are our only support till eternity; and please forgive us what has and will occur till judgement day, “And their final prayer will be: ‘Praise be to God, Lord of the Worlds’.” (10:10)

I beg for the forgiveness of The Lord, whom there is no God except Him, The Living, The Eternal, and I repent to Him a repentance that increases with every eye blink, and with every breath, a hundred thousand times, that lasts with the lasting of The Lord who is Everlasting, without termination or end, for eternal ever. Begging You to accept, O He, O whom there is no God save He.

O Lord, please send prayers upon Sayyidina Mohammed and the family of Sayyidina Mohammed and send abundant peace and greetings, prayers that continue as long as You, and last as long as You, and which never end without Your knowledge; prayers that satisfy You and gratify him, and through which You are pleased with me, O Lord of all worlds, and thanks and gratitude to the Lord for this. “Exalted is your Lord, the Lord of Might, above what they describe. And peace upon the messengers. And praise to Allah, Lord of all worlds.” [37:180-182]

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Dr. Adnan Ibrahim


Excperts

Abu Ja’far Al-Tusi (995-1067 A.D.)


A prominent Persian scholar of the Shi’a Twelver Islamic belief.  Interpreter of the Holy Qur’an and a shiite jurists, he was the founder of the Al-Najaf University.  His books were damaged several times.  The most well known among them were Al-Bayan Al-Jami’ Li Ulum Al-Qur’an (The Comprehensive Book on the Studies of Qur’an) and Al-Hadith ‘Inda Al-Shi’ah (Shiites and Prophetic Traditions).

A Call for Shi’a Sunni Dialogue


By Abdul Malik Mujahid

Shia-Sunni violence has been on the rise in the last few years, particularly in Iraq and Pakistan. Every month, it seems, scores of Shias and Sunnis are killed in a vicious tit-for-tat between extremists on both sides. Many of the victims are killed as they pray or are in mosques.

These incidents belie the reality of Shia-Sunni coexistence and cooperation. In Iraq, it is estimated that up to 30 percent of marriages are between Shias and Sunnis; victims of violence between the two groups frequently attend each other’s funeral prayers; one group often helps the other’s victims after an incident.

This silent majority must come together through dialog to defeat the terrorists who have been responsible for these killings.

Seven reasons why a dialog between Shia and Sunni is needed:

  • Theological differences between Shia and Sunni are old and are better left for God to judge, as He knows best and has said in the Quran that He is the final judge of religious disagreements. The killing of Shias or Sunnis will not resolve these disputes.
  • The principle of “no compulsion in matters of faith” (Quran 2:256) is not just limited to Muslim-non-Muslim relations. It applies to Muslim interpretations of Islam as well. This instruction of God serves as a guideline for the Muslim community to not impose one’s interpretation on others. That is why throughout history, not only have Hanafis and Shafis worked with each other despite differences, but Shias and Sunnis have lived and worked side by side with each other as well.
  • When human beings sit down and talk to each other, they learn to respect each other.
  • Dialog allows parties to understand each other better by allowing participants to acquire direct knowledge about beliefs instead of relying on propaganda and stereotypical images. (Quran 49:6-12)
  • Dialog will isolate the extremist fringe. It is a major sin to kill a human being. Killing a human being is like killing the whole of humanity. By talking to each other, Shias and Sunnis will be able to save lives, which is like saving the whole of humanity. (Quran 5:32)
  • Revenge is not justice. Killing in revenge is unjust, inhuman, and un-Islamic. Retribution through the state, which the Quran sanctions via capital punishment does not amount to individuals taking the law in their hands or killing an innocent person in revenge. The call for, “an eye for an eye,” does not mean an innocent eye for an innocent eye.
  • Even if some Shias and Sunnis consider each other enemies, the Quran asks us to be just even toward one’s enemy “O you who believe! Stand out firmly for God, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that you do.” [Quran 5:8]

Some considerations for dialog:

The Shia community like Sunnis is diverse. There are many differences between one Shia group and another. This is why it is important that dialog between Sunnis and Shias becomes a movement and a process throughout society instead of everyone waiting for one high powered dialog to yield some results at the leadership level. Here are some preliminary thoughts on how a dialog between Shias and Sunnis can be beneficial for each side.

Goals of dialog

Although I consider dialog a process that is beneficial to all, it is necessary that everyone involved recognize some of its tangible benefits. The following are a set of achievable goals for Shia-Sunni dialog.

  • Developing an agenda of common concerns
  • Identifying issues of conflict
  • Issuing joint Fatwas against the killings
  • Isolating extremists on each side
  • Preventing a potential conflict or mediating an existing conflict
  • Education to clarify stereotypes about each other
  • Setting up joint task forces to deal with outstanding issues


Dialog is a process that should occur at all levels of society. In the 1960s in Pakistan, when Shia- Sunni fights were far less significant, city officers used to convene joint meetings of Shia and Sunni leaders to chalk out Muharram plans so no confusion would result in rioting. These government-arranged dialogs helped keep conflicts at a minimum.

Beyond Dialog

Considering that Shias and Sunnis live side by side in the Muslim world, they are not unknown to each other, and considering that most of them have nothing to do with the current extremism which is responsible for the killings and violence, it is important for the moderate majority to come up with a few initiatives which are beneficial for Shia- Sunni harmony. These could be communicated in the print form or in any other media. They should discuss the following themes and/or use the methods outlined here:

  • Khutba points which can help harmony
  • What type of talk can hurt at personal level
  • What is common between Shias and Sunnis
  • Common Hadith between Shias and Sunnis
  • What is hate speech
  • Islamic teachings of tolerance
  • A Shia-Sunni security force, jointly safeguarding each otherâs houses of worship will be a significant blow to the extremist agenda.

Conclusion

Shia-Sunni conflict and sectarian terrorism is tearing our community apart.

The Quran, the Prophet Muhammad, peace and blessings be upon him, the Kaba and the five pillars of Islam are common to Shias and Sunnis. That is why no one in Islamic history has stopped Shias from performing Hajj, although the Kaba has always been in the control of Sunnis. Even today, when those currently in charge of the Kaba are part of a predominantly Salafi establishment, which maintains extremely negative views of Shias, Shias like other Muslims are free to perform Hajj. Shias, by the same token, since the 1979 Iranian revolution, are ordered by Imam Khomeini to pray behind these same Salafi imams instead of praying separately.

This mutual recognition gives us hope that a dialog can bear fruit of peace and harmony between both the communities.