Monday, December 31, 2012

Top Five Nauhay of the Year 2013... (1434)

No.1 Nadeem Sarwar,  Country - Pakistan

Chalay Aao Aey Zawaro

Why this Nauha is No.1 in 2013

In this nauha Nadeem Sarwar given new trend of Matam, which is most important part of our Azadari


Nadeem Sarwar known for his bold experiment in nauhakhawani, it's he who converted some beautiful poetry of Meer Anees into his nauhas. Many of his nauhay are based on khyals (thoughts) of Meer Anees. Along with Shyar-e-Ahlebait Janab Rehan Azami, Nadeem Sarwar is playing major role to promoting nauhakhwani worldwide. Most of the shia youths follow him in India, Pakistan, US, UK, Canada, Australia and other Urdu, Punjabi, Hindi and English speaking shia populated countries.





No.2  Aamir...  Dr. Syed Ameer Hasan Aamir Rizvi, Country - India

Phuphi Baba Chadar Main Kya Laye Hain



Aamir is known for his voice and this is one of the most heart touching nauha of the year 2013. Young shayar  Shams Rizvi should be given full credit to this nauha. Aamir mostly recite poetry of shayar Nayyar Jalalpuri and in earlier days Bilal Kazmi but now he is selecting other poet's kalams.






No. 3    Meesum Abbas, Country - US

Hum Apni Jaan De Denge...Azadari na choregen 

This Shia youth belongs to Pakistan but now living in US. We have 2 naha on same subject, apart from this nauha, the other one is Shadman Raza's nauha which is on no.4. We selected this nauha because Meesum Abbas awakening people with humbly and politely and telling No Shia Killing anywhere in the world can stop our Azadari. Shias are non violent people on this earth and they can give their lives for Azadari. Simplicity is beauty of this nauha. Shayar of this Nauha Kaleem who belongs to India and lives in Memon Sadat of Western UP, India.

 



No. 4  Shadman Raza,  Country - Pakistan

Zinda Rahana Hai tu Shabeer pe Marna Hoga...

Revolutionary Nauha of the Year 1434



We are noticing from last 5 years Shadman Raza and mashallah this young nauhakhan has bright future in this field. Tough this nauha deserves on No.3 place but Meesum's simplicity in that nuaha stopped us doing this. We must remind few incidents during release of these nauhas. Both nauhakhawans nauha album released in Pakistan in Muharram and in very first week, Pakistani Talbani forces (Shiphe Sahaba and Lashkar-e-Zhangwai - both banned terrorist outfits of Wahabis in Pak) start killing shia azadars in majlis and jaloos. These wahabis has just one fear to strengthening of Azadari and to crush that they kill shia youth, children, maulana, scholars, scientist, doctors, educationist, engineers etc. in this nauha Shadman Raza asking people to come out and protest this shia killing. It was such a powerful call that in this month (December) people in large numbers come out in Karachi and sit 2 nights on dharna (sit in) against shia killing in Pakistan.

 


No. 5   Farhan Ali Waris,   Country - Pakistan

Hai Sakina Akeli Yahan


We are thankful to great shayar of Pakistan Janab Mazhar Abidi Sahib per penning this nauha for Farhan Ali Waris. This nauha of Bibi Sakina co-relates current incidents in Syria, where her Roza alone now and momneens are not visiting there due to current situation. A poet can think beyond where no one can reach. We salute Mazhar Sahib and Farhan for this nauha....which has full grief and sorrow of Bibi Sakina.
 













  

Monday, November 19, 2012

Nauhay 2013: Farhan Ali Waris Nauhay 1434

This year Farhan Ali Waris again came with powerful nauhas. His nauha on Bibi Sakina has old tarz but kalam is full of grief and you are bound to weep on that nauha....This nauha also reminds us that how a shyar explain present events with our past history of karbla. We must praise Shayar Janab Mazhar Abdi sahib (Pakistan) for his efforts. This nauha should be share at every shia forum. You can listen this nauha bottom of this post.

Please explore more videos of marsia, nauhay,matam, majlis and other shia stuff at our Youtube channel...www.youtube.com/ykmedia


Farhan Ali Waris 2013...Fath-e-Lashkar Ya Ali





Farhan Ali Waris 2013...Maan Aa Gayee Hussain







Farhan Ali Waris 2013...Hai Sakina Akeli Yahan






Saturday, November 17, 2012

Nauhay 2013 : Ali Safdar Nauhay 1434

Ali Safdar is now well know nauhakhawan of Pakistan who make his place with hard work and reyaz

among world renounced nauhakhawans like Nadeem Sarwar, Irfan Haider, Meesum Abbas, Meer Hasan 

Meer, Farhan Ali Waris and India's Aamir. This year (2012-2013, 1434) Pakistan Govt. banned Youtube access, so shia

momneens are missing video nauhay on Youtube. This is collective efforts by some momneens who brought

these videos on Youtube. Inshallah, we at www.shiaazadari.com will also contribute in this effort.    




Ali Safdar  ...Faryad Karo....





Ali Safdar...Chalo Chalo Karbala tu Chalo...





Ali Safdar....Ishaq Haider...





Ali Safdar....Wawela Kayon Wawela....










Thursday, November 15, 2012

Azadari: How it all started and Why still Alive

Azadari....Why every part of this World mourn on shahdat of Imam Hussain.....why even birds mourn on this event.....why other religions and it's followers pay respect Imam Hussain

What should be done to keep alive and spread this azadari among Shia Youth....these 2 videos will satisfy all your questions and thoughts...Please listen this and share to all....

Misali Azadari...Majlis Part 1





Misali Azadari....Majlis Part 2





Wednesday, November 14, 2012

New Zarih of Imam Hussain installed in Karbala




 In a formal ceremony, the new Zarih (brassy lattice windows surrounding the holy shrine) of Imam Hussein (AS) arrived in Karbala, Iraq.

A number of Iraqi religious figures and officials as well as ordinary people were present in the ceremony, Wila Saffar, a media official of the Astan (custodianship) of the holy shrine said.

He noted that the Zarih, which was built in the holy city of Qom in six years, weighs 12 tons, Baratha news agency reported.

According to Mr. Saffar, gold, silver, precious stones and 5 tons of wood have been used to construct the artwork.

Previously, Hassan Palarak who heads the Headquarters for Reconstruction of Atabat Aliyat (holy Shia sites in Iraq) described the new Zarih as one of the most beautiful Zarihs ever built, noting that much effort had been put in making it from artistic, technical and structural aspects.

Palarak said that the Zarih was designed by prominent Iranian miniaturist Master Mahmoud Farshchian and top masters in the fields of calligraphy, Monabbat (wood-carving), Ghalam-zani (toreutics, metal-working), etc have worked on the Zarih, which measures 22.86 meters in area.


कर्बला में इमाम हुसैन की नई जरी स्थापित


एक औपचारिक समारोह में कल, इमाम हुसैन (अस.) के नई जरी की स्थापना कर्बला, (इराक) में की गई.

इराकी धार्मिक नेताओं और अधिकारियों की भारी संख्या के साथ ही आम लोग भी इस समारोह में उपस्थित थे। यह जानकारी आस्तान (कस्टोडियन) के मीडिया अधिकारी विला सफार ने दी।

बराथा न्यूज एजेंसी के मुताबिक, उन्होंने कहा कि यह जरी छह साल में कुम Qom (ईरान) के पवित्र शहर में बनाई गई थी। इसका वजन 12 टन है।

साफर के अनुसार, सोना, चांदी, कीमती पत्थरों और लकड़ी के 5 टन का इस्तेमाल इस कलाकृति का निर्माण करने के लिए इस्तेमाल किया गया है.

इससे पहले, हसन पालाराक जो Atabat Aliyat (पवित्र इराक में शिया साइटों) के पुनर्निर्माण के लिए जाने जाते हैं, ने बताया िक अत्यंत खूबसूरत इस जरी में कलात्मक, तकनीकी और संरचनात्मक पहलुओं का बहुत ध्यान रखा गया है. यह एक बेजोड़ निधि है.

पालाराक ने बताया कि ईरान के प्रसिद्ध मिनिएचर बनाने वाले मास्टर महमूद ने इसमें लकड़ी की नक्काशी, धातु काम से इसके डिजाइन को तैयार किया, यह जरी 22.86 मीटर एरिया में बनी है।



في احتفال رسمي أمس، فإن Zarih الجديدة (ويندوز شعرية نحاسي المحيطة للحرم القدسي) الإمام الحسين (ع) في كربلاء وصول والعراق.

وقال الصفار Wila، مسؤول الإعلام للآستان (الوصاية) من الحرم القدسي عدد من الشخصيات الدينية والمسؤولين العراقيين وكذلك الناس العاديين سوف يكون حاضرا في الحفل،.

وذكرت وكالة أنباء براثا أشار إلى أن Zarih، التي بنيت في مدينة قم المقدسة في ست سنوات، وتزن 12 طنا.

وفقا للسيد الصفار، وقد استخدمت الذهب والفضة والأحجار الكريمة وطن 5 من الخشب لبناء العمل الفني.

سابقا، وصف حسن Palarak الذي يرأس المقر لإعادة إعمار Aliyat Atabat (الكرسي مواقع الشيعة في العراق) وZarih جديدة باعتبارها واحدة من أجمل Zarihs على الإطلاق، مشيرا إلى أنه تم وضع الكثير من الجهد في جعله من الفنية والتقنية والهيكلية الجوانب.

Palarak قال أن الهدف من Zarih من أبرز الإيراني محمود Farshchian المنمنمات الماجستير والماجستير أعلى في مجالات الخط العربي، Monabbat (نحت الخشبغلام-ZANI (toreutics معدنية في العمل)، عملت على Zarih الخ، والذي يقيس 22،86 متر في المنطقة.




בטכס רשמי אתמול, Zarih החדש (חלונות סריגן מתכתיים המקיפים את היכל הקודש) של האימאם חוסיין (AS) יגיע בכרבלא שבעיראק.

מספר אנשי דת והפקידים עירקיים, כמו גם אנשים רגילים יהיו נוכחים בטכס, Wila צפאר, רשמי תקשורתי של Astan (אפוטרופסות) של הקדוש הקדוש אמר.

הוא ציין כי Zarih, שנבנה בעיר הקדושה קום בשש שנים, שוקל 12 טון, Baratha סוכנות הידיעות דיווחה.

לדברי מר צפאר, זהב, כסף, אבנים יקרות ו5 טון של עץ שמשמש לבניית יצירות אמנות.

בעבר, החס Palarak העומדים בראש המטה לשיקום Atabat העלייה (מקומות הקדושים שיעים בעיראק) תאר Zarih החדש כאחד מZarihs היפה ביותר שנבנה אי פעם, וציין כי מאמצים רבים שהושקעו בההפיכה מאמנותית, טכני ומבני היבטים.

Palarak אמר שZarih עוצב על ידי בולט האיראני מיניאטורות מאסטר מחמוד Farshchian ומאסטרים מובילים בתחומים של קליגרפיה, Monabbat (גילוף בעץ), Ghalam-zani (toreutics, מתכת עובד), וכו 'עבד על Zarih, אשר מודד 22.86 מטרים באזור.


Violence is Prohibited during Muharram

Muharram, the first month of the Islamic calendar, is one of the four sacred months of the year in which violence is prohibited.

On Muharram, Muslims mourn and commemorate the sacrifice of Hussain ibn Ali, grandson of Prophet Mohammad, who was killed in the battle of Karbala, the present Iraq.

The 10-day mourning period starts from first of Muharram and concludes on the Day of Ashura.

Shia muslims remember the sacrifice of their Imam by reading verses, known as Noha and Souz, in his memory.

On the Day of Ashura, replicas of the shrine of Imam Hussain, known as Tazias, are brought to Karbala from all corners of the city and buried as a mark of Imam Hussain’s martyrdom.

Muslims abjure all forms of celebration and wear black attires. People even display black flags on the tops of their houses to commemorate Hussain's sacrifice.

The word Muharram has been derived from the word 'haram' which means 'forbidden'.


मुहर्रम के दौरान हिंसा पाप है, इस्लाम में यह प्रतिबंधित है

मुहर्रम इस्लामी कैलेंडर के पहले महीने, एक वर्ष के चार पवित्र महीनों में जो हिंसा प्रतिबंधितहै.

मुहर्रम पर, मुसलमानों शोक और हुसैन इब्न अली, पैगंबर मोहम्मद, जो कर्बला, वर्तमान इराक की लड़ाई में शहीद हुए थे, उनके पोते का बलिदान याद करते हैं.

शोक 10 दिन की अवधि के मुहर्रम के पहले से शुरू होता है और आशूरा के दिन पर समाप्त होता है.

शिया मुसलमानों नौहा और मर्सिया, मजलिस पढ़ते हैं और इमाम हुसैन के बलिदान को याद करते हैं। सैकड़ों वर्ष बीत जाने के बावजूद यह बलिदान लोगों के मस्तिष्क में आज भी उसी तरह याद है, जैसे यह अभी की घटना हो।

आशूरा के दिन, इमाम हुसैन और अन्य 71 शहीदों के बलिदान का प्रतीक ताजिया कर्बला शहर के सभी कोनों से लाया जाता है और इमाम हुसैन की शहादत के एक चिह्न के रूप में दफना दिया जाता है.

मुसलमानों को उत्सव के सभी रूपों शपथपूर्वक त्यागना और काले कपड़े पहनते हैं. लोग भी अपने घरों से सबसे ऊपर हुसैन के बलिदान को मनाने पर काले झंडे को प्रदर्शित करते हैं.

शब्द मुहर्रम शब्द 'हराम' जो 'मना' का अर्थ से प्राप्त किया गया है.




محرم، الشهر الأول في التقويم الإسلامي، هي واحدة من أشهر الحرم الأربعة من السنة التي يحظر العنف.

على محرم، حدادا المسلمين واحتفال التضحية حسين بن علي، حفيد النبي محمد الذي قتل في معركة كربلاء، في العراق الحالي.

فترة الحداد لمدة 10 أيام تبدأ من الأول من محرم ويخلص يوم عاشوراء.

الشيعة تذكر تضحية الامام من خلال قراءة الآيات، والمعروفة باسم نهى وSouz، في ذاكرته.

يوم عاشوراء، يتم جلب نسخ طبق الأصل من ضريح الامام الحسين، والمعروفة باسم Tazias، إلى كربلاء من كل ركن من أركان المدينة ودفن كدليل على استشهاد الإمام حسين.

المسلمين تتخلى عن جميع أشكال الاحتفال وارتداء الأزياء السوداء. الناس حتى عرض الأعلام السوداء على قمم منازلهم للاحتفال التضحية حسين.

استمدت كلمة من محرم 'حرام' الكلمة التي تعني "ممنوع".



מוחראם, החודש הראשון בלוח השנה המוסלמי, הוא אחד מארבעת החודשים הקדושים של השנה שבה אלימות אסורה.

על מוחראם, המוסלמים להתאבל ולהנציח את ההקרבה של חוסיין אבן עליי, נכדו של הנביא מוחמד, שנהרג בקרב על כרבלא, עיראק הנוכחית.

תקופת האבל 10-היום מתחילה מראשונה של מוחראם ומסכם ביום העאשורא.

מוסלמים שיעים זוכרים את ההקרבה של האימאם על ידי קריאת פסוקים, הידועים כנוהא וSouz, בזכרונו.

ביום העאשורא, העתקים של מקדש האימאם חוסיין, המכונה Tazias, מובאים לכרבלא מכל קצות העיר ונקברו כסימן של מות הקדושים של האימאם חוסיין.

המוסלמים להתכחש לכל הצורה של חגיגה וללבוש attires השחור. אנשים אפילו להציג דגלים שחורים על חלק העליון של בתיהם להנצחת קרבנותיו של חוסיין.

המילה מוחראם כבר נגזר 'חראם' המילה שאומר "אסור".


Friday, August 10, 2012

A tribute to Martyrdom of Hazrat Ali

Muslims worldwide still wants answers on Shahdat of Hazrat Ali....who was targeted by a muslim, when Ali was praying (namaz). It was first cold blood murder (martyrdom) of a namazi when he was praying in history of Islam.

....and still there are some terrorists who call themselves Muslims (Islamists) and killing namazi in Masques (masjids). Ibn-e- muljeem teri jud pe lanat be shumar.

Here is a poetry (nauha) which is a tribute to Hazrat Ali....

Recited by Ali Safdar. Written by Maualana Syed Hassan Zafar and Translated by Maulana Hayder Shirazi



On the 19th of Ramadan month (Mah-e-Ramadan) of the year 40 A.H, Holy Imam Ali (A.S) came to the mosque in Kufa for his morning prayers. Holy Imam Ali (A.S) gave the call for prayer (Azaan) and became engaged in leading the congregation. Abdul-Rahman ibn Muljam (Lanatullah) pretending to pray, stood just behind Holy Imam Ali (A.S), and when Holy Imam Ali (A.S) was in a state of prostration, Abdul-Rahman ibn Muljam (Lanatullah) dealt a heavy stroke with his sword, inflicting a deep wound on Holy Imam Ali (A.S) head.

The Holy Prophet Hazrat Rehmatulil Alamin Muhammad Mustafa (PBUH) had prophesied the assassination of Holy Imam Ali (A.S) and his issues. Regarding Holy Imam Ali (A.S) He (PBUH) had Said, "O Ali (A.S)! I see before my eyes thy beard dyed with the blood of thy forehead."
They assassinated Holy Imam Ali (A.S) at his finest time - the hour of standing before Allah, the Exalted, during a prayer of submission, in the best of days, while fasting during the month of Ramadan (Mah-e-Ramadan); during the most glorious Islamic duties, while preparing to wage jihad, and in the highest and most pure divine places, the Mosque of Kufa.
May joy be to Amirul Momineen Moula-e-Kaenat Holy Imam Ali (A.S) and a blessed afterlife!
The crime of assassinating Holy Imam Ali (A.S) remains one of the most cruel, brutal and hideous, because it was not committed against one man, but against the whole rational Islamic leadership.
By assassinating Holy Imam Ali (A.S), they actually aimed at assassinating the message, the history, the culture and the nation of Muslims embodied in the person of Holy Imam Ali (A.S). In doing so, the Islamic nation lost its guide of progress, and at the most wondrous opportunity in its life after the Holy Prophet (PBUH).

Holy Imam Ali (A.S) suffered from his wound for three days, and He (A.S) passed away on 21st of the month of Ramadan (Mah-e-Ramazan) at an age of 63 years.
During these three days, He (A.S) entrusted his Son, Second Holy Imam Hassan (A.S) with the Imamate of guiding the nation ideologically and socially. During those three days, as during all his life, he never ceased remembering Allah, praising Him, and accepting Him and His ordinance.
Likewise, he continued giving pieces of advice and directions leading to good, pointing to the right, defining the way to guidance, explaining the course for deliverance, calling for the observance of Allah’s ordinances, and warning against following one’s ill desires and set-backs from not carrying out the divine message.
Such was the heroic end of this great man! The loss to the Mission and the nation was the gravest after the loss of the Holy Prophet (PBUH).
By the death of Holy Imam Ali (A.S) the nation lost:
A heroism that had become the song of the time;
A courageous history that has never dreamt of its like;
A wisdom no one can fathom, save Allah;
A purity, the like of which was only in the prophets;
An abstinence from the pleasures of life that could be attained only by the nearest to Allah;
An eloquence such as to be the echo of Book; and
A jurisprudence, and a thorough knowledge of the laws of religion, that made him the "gateway of the city" of the Holy Prophet (PBUH) knowledge, and the authority to whom the Islamic nation referred in all its affairs.
Peace be upon Amirul-Mumeneen (A.S) the day he was born, the day he was martyred on his altar, and the day he shall be raised alive.

Monday, June 04, 2012

Ali Day 2012, Shia Markaz Faridabad, India






On the occasion of Maula Ali's birthday a mehfil was organized at Shia Markaz Faridabad, a NCR city of Delhi. Local momneens and poets participated in this mehfil. President Tanzeem-ul-Momneen Faridabad, Janab Naqi Zaidi presided this mehfil and
And Janab I.H. Jafari make all the arrangements. Azad Zaidi Anwar, Feroze Wasi Rizvi, Affan Zaidi, Saeed Zaidi, Raza Boxer, Manzar and Syed Rajat Abbas Kirmani recited Kaseeda and Manqabat praising Maula Ali.






Faridabad is an industrial city of Haryana which has good numbers of shia population. They have their own shia markaz, where all program of azadari organized every year...and it's growing day by day.

Explore more videos of Mehfil, Majlis, Nauha, Marsia, Matam at Youtube -  http://youtube.com/ykmedia

 दिल्ली के एनसीआर शहर फरीदाबाद में मौला अली का बर्थ डे 3 जून 2012 को बहुत ही अकीदत और श्रद्धा के साथ शिया मरकज में मनाया गया। फरीदाबाद के शिया मोमनीन ने इस प्रोग्राम में बढ़-चढ़कर हिस्सा लिया। कार्यक्रम की अध्यक्षता तंजीम-उल-मोमनीन के अध्यक्षता नकी जैदी ने की और अन्य इंतजाम आई. एच. जाफरी की देखरेख में  हुआ। आजाद जैदी अनवर, फिरोज वसी रिजवी, अफ्फन जैदी, सईद जैदी, मंजर, रजा बॉक्सर और सैयद रजत अब्बास किरमानी ने कलाम पेश किए।

महफिल, मजलिस, नौहा, मर्सिया, मातम वगैरह के विडियो देखने के लिए हमारे यू ट्यूब चैनल पर जाएं -
http://youtube.com/ykmedia


Shayar Rehan Azami in Jaunpur Jashan

Pakistan's Shayar Rehan Azami equally famous in India. He known for his Nauha, Marsia and other kalams (poetry). He visits Indian mehfils and mushairas frequently. World famous nahuakhwan Nadeem Sarwar and others recite his nauha. Shia world respect them for their contribution for azadari.

This program Jashn-e-Malikat-ul-Arab was held in Jaunpur (India) in 2004 and Nizim-e-Mehfil was Shyar Arshi Wasti. We found this CD in our library recently. Shyar Arshi Wasti also known for his poetry in urdu literary world.

Explore more videos of Mehfil, Majlis, Nauha, Marsia, Matam at Youtube -  http://youtube.com/ykmedia




Monday, April 23, 2012

Mukhtar Force in Pakistan against Shia Target Killings


Pakistan’s shias are in deep crisis. They are facing target killings in whole Pakistan, their Zakreen’s killed by terrorists. Their religious places, their majlis, their jaloos and sufi saint’s dargah are terrorist main target.

On April 20th there was big gathering (All Pakistan Zakireen O Waizeen Convention) in Multan at Darbar Shah Shams.  On this occasion some famous and important shia maulana, zakreen, nauhakhwans and many others were present. They posed questions to Chief Justice of Pakistan why not he taking cognizance of shia target killings in Pakistan, why not such organizations are banned who are spreading terrorism in Pakistan.

They also announced to establish Mukhtar Fore in every city and village of Pakistan to protect azadari, majlis. Allama Nasir Abbas addressed the gathering.

Must watch and listen this video to know more about this shia convention of Multan. Pakistan’s shia needs dua’s from all over the world.

पाकिस्तान में शिया टारगेट किलिंग के खिलाफ मुख्तार फोर्स का गठन

पाकिस्तान के शिया इस गंभीर संकट के दौर से गुजर रहे हैं। उन्हें पूरे पाकिस्तान में टारगेट किलिंग का शिकार बनाया जा रहा है। शिया जाकरीन, मौलाना, नौहाख्वान पाकिस्तान में आतंकवादियों का शिकार हो रहे हैं। उनके धार्मिक स्थलों, मजलिसों, जलूसों और पाकिस्तान में सूफी संतों की दरगाहों को आतंकवादी चुन-चुन कर निशाना बना रहे हैं।

20 अप्रैल, 2012 को मुल्तान में दरबार शाह शम्स में एक बहुत बड़ा सम्मेलन कर इसके खिलाफ विरोध प्रकट किया गया। इस अवसर पर पाकिस्तान के जाने-माने शिया जाकरीन, मौलाना, नौहाख्वान और अन्य महत्वपूर्ण लोग मौजूद थे। इस सम्मेलन के जरिए पाकिस्तान के चीफ जस्टिस के सामने सवाल पेश किया गया कि वह बहुत छोटी-छोटी बातों का जब नोटिस लेते हैं तो उन्हें शिया टारगेट किलिंग क्यों नहीं दिखाई दे रही है। वे क्यों नहीं पाकिस्तान के हुक्मरानों को आदेश देते कि पाकिस्तान में शियों की हिफाजत का इंतजाम किया जाए। क्यों नहीं ऐसे आतंकवादी संगठनों पर प्रतिबंध लगाया जाता जो पाकिस्तान में आतंकवाद को बढ़ावा दे रहे हैं।

मुल्तान में हुए इस प्रोग्राम में मुख्तार फोर्स के गठन का ऐलान किया गया। इस संगठन को पाकिस्तान के हर शहर और गांव में फैलाने का संकल्प लिया गया। यह मुख्तार फोर्स अजादारी, मजलिस, जुलूसों की हिफाजत करेगी। इस प्रोग्राम को मुख्य रूप से अल्लामा नासिर अब्बास ने संबोधित किया।

इस प्रोग्राम की पूरी जानकारी के लिए यहां दिए गए विडियो को सुनें और समझें। पाकिस्तान के शियों को पूरी दुनिया के शियों की दुआओं की जरूरत है।

 

 

 

Saturday, March 24, 2012

Saudi Arab Uprising : Fresh Anti-Government Demonstration


Riyadh, March 24, 2012 (ABNA) - Thousands of Saudi protesters have staged a fresh anti-government demonstration in the eastern city of Qatif despite a violent crackdown on protests in the oil-rich region.

The demonstrators demanded freedom and urged the ruling Al Saud family to end the economic and religious discrimination against the eastern area.

They also condemned suppression of protests, calling on Riyadh to stop attacking anti-government rallies. Saudi protesters also vowed to continue taking to the streets until their demands are met.

Saudi Arabia's east has been the scene of mass anti-government protests since last year with demonstrators demanding justice and release of political prisoners. Protest rallies are mostly held in Qatif and Awamiyah but despite a violent crackdown on demonstrations, the protests are now spreading across the country.


Protesters also want an end to economic and religious discrimination against the oil-rich region. Several demonstrators have been killed and dozens of activists have been arrested since the beginning of protests in the region.

On February 23, protest rallies were held across the province to demand the prosecution of those who opened fire on demonstrators one week earlier. Saudi security forces broke up the rallies using force and arrested several demonstrators.

Riyadh has intensified its crackdown on protesters since the beginning of 2012.

Sunday, March 11, 2012

Why Legenhausen Converted to Islam, follower of Imam Hussain

''I've been asked too many times to explain how I became a Muslim. Nearly every time, I come up with something different.''



New Delhi, March 11, 2012 (ABNA) - I don't make anything up, but the acceptance of a religion is complicated. It involves emotions, personal history, politics, theology and philosophy and much else, too. So although here I'm focusing on the philosophical factors, don't get the wrong impression that I arrived at Islam as a result of purely philosophical reflection.



I read my first book in philosophy when I was about eleven years old, in around 1964. It was William E Hocking's The Types of Philosophy , which I still think is good. After reading it, I decided right then and there that I wanted to study philosophy. I was brought up a Catholic, and consternation over the teachings of the Church drove me to philosophy as much as anything did. Hocking's idealism and mysticism seemed an appealing way to bring together faith and reason. 

In high school, I became an avid reader of Søren Kierkegaard. For my sixteenth birthday, my friends gave me six or seven paperback editions of his works. I also started reading Camus and Sartre, and by the time I graduated, I considered myself to be an existentialist. Tolstoy was another hero, and I filed for conscientious objector status with my draft board as a Catholic pacifist. 


Within a year after entering the State University of New York at Albany, I had switched from religious to atheistic existentialism. Sartre and Nietzsche began to loom larger than Kierkegaard. I was disappointed with the lack of a strong opposition to the Vietnam War from the Church leadership, and came to see religious belief as bad faith and an opiate for the masses. I read a bit of Marx, but found Proudhon and Kropotkin more to my liking. 

During my last year as a philosophy major at Albany, I took a course on the problem of free will and determinism with Ken Stern, who had studied at Oxford and took an analytic approach to philosophy. The crisp logic and emphasis on clear thinking seemed like a breath of fresh air.

I started to read everything I could find by WVO Quine, whether or not I could understand it. At the same time, I found my atheism challenged by TS Eliot. Was his religiosity just another case of bad faith? Not likely, given the profound way he faced up to what we had become in The Wasteland . I tried to keep my head clear by focusing on logic. 


I began graduate study in philosophy at Rice University in 1976. When informed in my second year that there would be no graduate courses on modal logic, I invited fellow graduate students to a semester of seminars in which I would discuss the philosophical foundations of modal logic, using articles by Carnap, Church, Scott, Thomason, and others. My interest in philosophical logic motivated the writing of my PhD thesis, Matters of Substance . 

I had also become interested in Aristotelian ethics, stimulated by reading Alasdair MacIntyre's After Virtue . MacIntyre's critique of liberal modernism came at the same time that I had begun studying Islam, sparked by curiosity about the revolution in Iran, and by a number of Muslim students I encountered at Texas Southern University, where I taught philosophy from 1979 to 1989.

It seemed to me that MacIntyre's arguments could be used to make a better case for Islam than for Catholicism. MacIntyre was arguing that ethics could only make sense in the context of a tradition that would give substantive content to moral ideals and even to the standards of rationality. Catholicism, however, seemed in a state of perpetual retreat ever since the first onslaughts of modernity; and all too often, the Church seemed to be supporting vestiges of the aristocracy. Islam, on the other hand, seemed vibrant and imbued with an electrifying spirituality, and to be on the side of the oppressed. 

My Iranian students introduced me to the work of Allamah Tabataba'i, Shahid Mutahhari, Ali Shari‘ati, and others, but I ran across the works of Seyyed Hossein Nasr in a used bookstore. Although I would not agree to the traditionalism advocated by Nasr, his introduction to the philosophical and mystical traditions in the Islamic world fascinated me.

In esoteric Islam, I found that there was not only a variety of philosophical tendencies, such as Illuminationism, Peripateticism, and something called Hikmat al-Muta‘aliyah (transcendental wisdom), but also poetry, art, political ideas, various kinds of rational mysticism, some of which merge into the philosophical tendencies, and criticism of the superficial limitation of Islam to details of rituals and rules.


The features of esoteric Islam I found attractive were particularly prominent among Shi‘ites and Sufis. The Shi‘ites also seemed to have a long history of intense interest in social justice. The source for all these ideas turned out to be ‘Ali ibn Abi Talib, the cousin of the Prophet Muhammad and first Shi‘ite Imam, (may the peace and blessings of Allah be with Muhammad and with his progeny). 

So, I thought that if ever I were to become a Muslim, I should most certainly be a Shi‘ite, as the devotees of Imam ‘Ali are called. My only problem was that I didn't believe in God. I decided to teach a course on the philosophy of religion at TSU in which I would review the claims of the major religions and at the same time, re-examine the arguments for and against the existence of God.

This review of the world's religions only intensified my interest in Islam. It seemed to harmonise themes from Judaism and Christianity with attitudes in its mysticism more commonly found in Hindu and Buddhist thought. But the philosophical evaluation of the arguments for the existence of God left me as convinced as ever that none of them were sound. 

As for the arguments against the existence of God, it certainly seemed to me beyond credibility that the world should contain any sort of giant mind without a body. Then it occurred to me that the way I was thinking of God was much too limited. What I was rejecting with my atheism was not God but an idol.

The Muslim philosophers and Sufis said that God was not a mind, not even a substance, but just pure unadulterated being. Even if I couldn't prove that in addition to the beings of the world there is also Being, I couldn't find any knock down argument against it, either. Why not? William James and the "will to believe” also gave me encouragement. 

The character of Imam ‘Ali was a relentless inspiration. He was a persistent defender of the weak and oppressed, a poet, a treasury of practical wisdom, a theologian, a statesman, a paradigm of virtue, courageous, insightful, humble, faithful, patient, and he had a sense of humour. How could he have been wrong about the existence of God? I might make a jumble of the arguments, but he seemed to see the matter with such clarity as to leave no room for doubt.

Certainly emulation of such a person would be a noble thing, but such emulation would be far less than noble if there were no god, and so, God must be! These are the sorts of thoughts that occupied me until somehow the "Why not?” of doubt – of thinking that in some sense maybe it could be true that God exists – became "OK, that can be taken as true”, and then "Indeed, God is!” Then, when some American Muslims asked if I were a Muslim after Friday prayers at a mosque in Houston, I recited the Muslim confession of faith: " Ashhaddu an la ilaha illa Allah, wa ashhaddu an Muhammadan rasul Allah .” (I bear witness that there is no god but Allah and I bear witness that Muhammad is the apostle of Allah.) 

I still like the logic chopping of analytic philosophy, and its clever ways of dealing with paradoxes and quandaries. Too often, however, it seems to suffer from a lack of spirit, a lack of profundity, a lack of faith. Of course, there are exceptions; but as a rule, analytic philosophy seems to share many of the vices that pervade contemporary post-industrial society: over-reliance on technical expertise and over-specialisation, over-confidence that science can answer all the questions worth asking. 

But I didn't become a Muslim because I converted from analytic to Islamic philosophy, although I did become interested in Islamic philosophy around the time of my conversion. What seems most valuable to me in Islamic philosophy is its spirit, its retention of the idea of the philosopher as the wise man searching for truth and leading a simple life. Islam has its own special, very intense flavour of love that is especially prominent in its ‘ifran (mysticism, gnosis); and if philosophy is love of wisdom, then Islamic philosophy is the expression of this intense mystical love in its yearning for wisdom and direct understanding. 

I came to Iran in 1990 and started teaching Western philosophy of religion in the analytic tradition but from my own budding new Muslim's perspective. The first lectures I gave in Tehran have been published in the international journal published in Qom, Al-Tawåíd , starting in 1993. I began with thinkers like Plantinga and Alston for whom religious experience plays an important role.

Against them, I argued that religious beliefs are neither properly basic nor justified on the basis of religious experience, and that the rationality of religious belief requires us to provide reasons for belief. At the same time, I argued that the traditional arguments don't work in the present intellectual atmosphere, and that what could be taken at one time as self-evident premises cannot be so taken any longer. Any satisfactory reasons that can be given to justify religious belief today must rely upon rational insight and conscience.

These are sufficient to provide certainty for the believer, but they won't convince the unbeliever who stubbornly refuses to admit the need for religious explanations where no other are available. Hence, the rationality of one's faith is to be established not by proving its content by a logical demonstration, but by making plausible the view to which religion invites us. 

Currently, I've been studying the writings of William Hocking, again, and finding that they still contain valuable insights that often seem to work better for Islamic than Catholic theology. Full circle.

Hajj Muhammad Legenhausen is associate professor of philosophy at the Imam Khomeini Education and Research Institute in Qom, Iran, and author of Islam and Religious Pluralism (Al-Hoda). 


Dr Mohammad Ali Naqvi was revolutionary and anti-Imperialism



The widow of martyr Dr Mohammad Ali Naqvi said in an interview that he found his husband as patient and thankful to Allah. She appreciated his work and she takes pride to be called his widow.

Karachi, March 11 (ABNA) -  She said that Dr Naqvi deserved martyrdom and she knew it is honorable death for him. She said government and judiciary is responsible for lack of justice in Dr Naqvi case.
She said that not only her children but Imamia Students Organization’s member were also left orphans. She said his thoughts and targets are alive now. He wanted to see Millat as revolutionary, anti-Imperialism (U.S.) and a follower of Islamic Jurisprudent (Wilayat-e-Faqih).
Syeda Kaniz Batool Naqvi had married Dr Naqvi in 1971 and she remained loyal and a companion and helper to him during 24 years married life. She and her family are bound to actively follow the martyr Dr. Naqvi’s mission.
This interview was conducted on 17th martyrdom anniversary of martyr Dr Naqvi.
To a question, she said, Dr Naqvi wanted the supremacy of Islam and Millat and called her partner in his work.
She said that she was proud to be a widow of martyr. She said that martyr Dr Naqvi informed her on the marriage that his first marriage was with the ISO and she never mind that. She said Dr wanted children to be trained according to teachings of Muhammad (S.A.W.W.) and Aaal-e-Muhammad (A.S.) and he also attached importance to contemporary education.
She said Dr Naqvi was not scared. She said Dr Naqvi said in his will that no post-mortem should be conducted. That means he was aware of martyrdom. She said that despite the fact that Dr Naqvi embraced martyrdom because of his organization but he deserved martyrdom.
She said that government and judiciary should have done justice and should have punished the culprits who murdered Dr Naqvi. Our Millat should also have shouldered responsibility.
She said that targets and ideals of martyrs remain alive. Martyrdom doesn’t mean that Dr Naqvi’s mission should be abandoned. No. To continue his sacred mission should be emulated by youths.
The widow of Dr Naqvi said that evolutionary process of Millat continued successfully. Today, there are many organizations that are working. Millat’s awareness has been raised.
She said that their daughter had asked Dr Naqvi about his personal desire and he replied that he wants meeting Allah (Liqa Allah). He had no other desire. However, nationally, he wanted to see his Millat a strong Millat. Situation is relatively better but target has not been attained so far.
She said that despite paucity of time, he paid attention to children and we had no complaint about that. His all works were the most organized and he shouldered all sorts of responsibilities with full attention.
She said that she and family are still active in the organization according to their limited capacity. She was grateful to Allah Almighty for this.

Sunday, February 26, 2012

Inside View of Holy Kaaba

Visiting Holy Kaaba is lifetime achievement. Every Muslim on this planet always desires to visit at least once in life. Many who visited there don't know the inside things about Kaaba

Here at Shiaazadari Network we are presenting a YouTube video first time, which give us clear picture about Kaaba.

Why Live Like Imam Ali or Imam Sadiq

Story of Prophet Khidr and Prophet Musa

Sura Kahf, chapter 18 of the Holy Qur'an


In this famous story, Musa meets Khidr, seeking to gain knowledge from him. When they first meet, and Musa expresses his desire to learn from Khidr's knowledge, Prophet Khidr warns Musa, telling him that "You will not be able to have patience with me." (18:67) Musa says he will be patient, and the two continue their journey. During their journey, Prophet Khidr puts a hole in a boat, kills a child, and repairs a wall. These acts perplex Musa, and he questions Khidr after each one.

When Prophet Khidr ends the journey because Musa did not have the patience to learn from him, he explains the wisdom behind each act. He damaged the boat so the local tyrant would not usurp it, he killed the child so that his actions would not make the parents lose their faith, and he repaired the wall so the orphans could have their father's treasure that belonged to them. On the surface, all of Prophet Khidr's acts seemed strange to Musa.

But those with wisdom know that in any action there is more than meets the eye, and we should do our best to be patient and learn all we can about the context of the situation before acting on it. (Also see: Degrees: Three Points on Knowledge) This story provides good background for an issue that has been discussed in the Shia world for years: the apparent contradictory actions of some of the Imams (peace be upon them) versus the others.

Many people have asked why Imam Hussain (peace be upon him) decided to go and fight against the tyrant of his time, and why Imam Hasan (peace be upon him) entered into a peace treaty. Why did Imam Ridha (peace be upon him) cooperate with the government, while Imam Sajjad (peace be upon him) distanced himself from the government? There are books devoted to answering these specific questions, so we won't go into it here. But the short answer is that every Imam that we have has had a different situation and lived in different and varied environments. 

This is actually a blessing for us, as we can study the lives of the Imams and how they acted, given all of their different situations. Thus, we can apply these to our lived the best we can. In Ayatollah Mutahhari's book A Survey into the Lives of the Infallible Imams, he goes deep into this subject and relates a story involving Imam Sadiq (peace be upon him). We shall end with this story as the Imam beautifully explains the superficial differences in the lives of the Infallibles and what we should really be focusing on in terms of religion.

Sufyan al-Thawri visited Imam Sadiq and objected to the Imam wearing fine clothing, since the Prophet (peace be upon him and his progeny) did not wear such garments. The Imam said, "Are you inferring that since the Prophet used to live in that way, everyone else should o the same until the end? Do you not know that this is not a part of the Islamic commandment? You must act and think upon wisdom. You must use your intellect and take time and place into consideration. The Prophet used to live a middle class lifestyle appropriate to his time. Islam commands equality and compassion. 

We must observe that this was the lifestyle of the majority at that time. Of course, as the Prophet was the leader, people used to give up their wealth and their life for him, and it was possible for him to have all kinds of lifestyles. However, he never took advantage of that, even though it was all available to him. Islamic commandments denote sympathy compassion and equality. They stand for justice and fairness. It is the soft and delicate methods which stop the frustration in the soul of the poor and prevents a friend or a neighbor, or whoever may be watching your acts, from becoming upset. If the luxurious lifestyle that is available now were possible during the time of the Prophet, then he would not have conducted his life in that way. People are given personal choices on the aspect of dressing up, and may choose whether to wear old or new clothes, in whichever material or style they prefer. 

Religion does not pay attention to such matters. What is important in religion are issues such as sympathy, compassion, equality, justice and fairness." The Imam then added, "And as you see me now, I am aware of the responsibilities towards my possessions; thus, there is no logical or spiritual difference between my method and the Prophet's." (A Survey into the Lives of the Infallible Imams by Ayatollah Mutahhari, page 8)