🔴 One of the Reasons Why Our Prayers May Not Be Answered
🎙 Ayatollah Sheikh Jafar Naseri
🌹 https://eitaa.com/solok_shieh/14578
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Prophet Moses (peace be upon him) once encountered a believer who was constantly praying, yet his prayers were not being answered.
From Prophet Moses’ perspective, this man seemed to have fulfilled all the conditions necessary for his prayer to be accepted. So he asked Allah:
🤲 “O Allah, he is a good man and worships You. Why don’t You answer his prayers?”
Allah replied:
“No, he is not as you think.”
Prophet Moses asked:
“O Allah, how is that?”
Allah said:
💠 “He is stingy.”
Prophet Moses asked:
“How is he stingy, O Lord?”
Allah answered:
✨ “Whenever he prays, he only prays for himself. He asks only for himself.”
🌹 Look at how Merciful and Loving our Lord is!
Perhaps one of the reasons our prayers are not answered is that we remember only ourselves when we pray, and forget others.
🤲 Let us make a place in our prayers for others, too.
#Prayer #Dua #ProphetMoses #IslamicReminder
🆔 @rahyafte_en
🎙 Ayatollah Sheikh Jafar Naseri
🌹 https://eitaa.com/solok_shieh/14578
━━━━━━━━━━━━━━
Prophet Moses (peace be upon him) once encountered a believer who was constantly praying, yet his prayers were not being answered.
From Prophet Moses’ perspective, this man seemed to have fulfilled all the conditions necessary for his prayer to be accepted. So he asked Allah:
🤲 “O Allah, he is a good man and worships You. Why don’t You answer his prayers?”
Allah replied:
“No, he is not as you think.”
Prophet Moses asked:
“O Allah, how is that?”
Allah said:
💠 “He is stingy.”
Prophet Moses asked:
“How is he stingy, O Lord?”
Allah answered:
✨ “Whenever he prays, he only prays for himself. He asks only for himself.”
🌹 Look at how Merciful and Loving our Lord is!
Perhaps one of the reasons our prayers are not answered is that we remember only ourselves when we pray, and forget others.
🤲 Let us make a place in our prayers for others, too.
#Prayer #Dua #ProphetMoses #IslamicReminder
🆔 @rahyafte_en
☪️ From Sunni Islam to Twelver Shi‘ism: Why Do Some Muslims Make This Journey?
The journey from Sunni Islam to Twelver Shi‘ism is a relatively understudied form of religious change. Unlike conversion from one religion to another, it usually involves a Muslim reconsidering questions of history, theology, religious authority, and the legacy of the Prophet Muhammad’s family (Ahl al-Bayt).
🔹 What motivates some people to make this change?
📚 1. Independent Study and Research
For some individuals, the journey begins with reading sources from both Sunni and Shia perspectives and comparing their arguments.
A 2025 report by the Immigration and Refugee Board of Canada, based on consultations with academic experts, describes Sunni-to-Shia conversion as primarily an internal process of conviction involving beliefs concerning the Imams and the status of the Prophet’s family.
🕌 2. A Deeper Encounter with the Ahl al-Bayt
Some converts describe becoming increasingly interested in Imam Ali, Imam Husayn, Karbala, and the Twelve Imams, and then studying the historical and theological arguments surrounding them.
Academic research on young Muslims in Norway has also documented individuals who moved from Sunni to Shia Islam and examined how personal experiences, social relationships, and religious reflection shaped their identities.
🔎 3. Re-examining Islamic History
For some people, questions surrounding Karbala, the succession to the Prophet, the position of Imam Ali, and the early history of the Muslim community become important turning points.
These individuals may describe their journey not as abandoning Islam, but as an attempt to determine which interpretation of Islam they believe is most faithful to the Qur’an, Sunnah, and the Prophet’s family.
🧠 4. The Role of Personal Reasoning
Research on religious change has also documented individuals who describe movement between Sunni and Shia traditions as a conscious choice following comparative study.
Research concerning religious revival in post-Soviet Azerbaijan, for example, documents individuals who encountered both Sunni and Shia traditions and made personal decisions regarding their religious identity.
🌐 5. The Role of Online Communities
The internet has created new spaces where Sunnis and Shias can encounter each other’s arguments, books, lectures, and personal experiences.
Recent first-person accounts posted online in 2025–2026 also include people describing journeys from Sunni backgrounds toward Twelver Shi‘ism after periods of reading, questioning, and discussion.
⚠️ However, these are personal testimonies—not academic evidence—and should therefore be treated differently from peer-reviewed research.
📌 An Important Distinction
There is no single “Sunni-to-Shia conversion story.”
For one person, the decisive issue may be Karbala.
For another, it may be Imamate and the succession after the Prophet.
For another, it may simply be years of comparative study and intellectual questioning.
And in some cases, social experiences and relationships with Shia Muslims may play an important role.
✨ What these stories often have in common is the search for certainty.
Rather than simply accepting the religious identity they inherited, some individuals begin asking:
❝ What do I actually believe—and why? ❞
That question can lead a person to study the Qur’an, Hadith, Islamic history, and the legacy of the Ahl al-Bayt more deeply.
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📚 SOURCES & FURTHER READING
🔹 1. Immigration and Refugee Board of Canada — 2025
Pakistan: Conversion from Sunnism to Shi'ism
🔗 https://www.irb-cisr.gc.ca/en/country-information/rir/Pages/index.aspx?doc=459079
🔹 2. Academic Research — Sunni–Shia Identities
Linge & Larsson — Sunni–Shia identities among young Norwegian Muslims
🔗 https://www.tandfonline.com/doi/full/10.1080/13537903.2022.2050078
The journey from Sunni Islam to Twelver Shi‘ism is a relatively understudied form of religious change. Unlike conversion from one religion to another, it usually involves a Muslim reconsidering questions of history, theology, religious authority, and the legacy of the Prophet Muhammad’s family (Ahl al-Bayt).
🔹 What motivates some people to make this change?
📚 1. Independent Study and Research
For some individuals, the journey begins with reading sources from both Sunni and Shia perspectives and comparing their arguments.
A 2025 report by the Immigration and Refugee Board of Canada, based on consultations with academic experts, describes Sunni-to-Shia conversion as primarily an internal process of conviction involving beliefs concerning the Imams and the status of the Prophet’s family.
🕌 2. A Deeper Encounter with the Ahl al-Bayt
Some converts describe becoming increasingly interested in Imam Ali, Imam Husayn, Karbala, and the Twelve Imams, and then studying the historical and theological arguments surrounding them.
Academic research on young Muslims in Norway has also documented individuals who moved from Sunni to Shia Islam and examined how personal experiences, social relationships, and religious reflection shaped their identities.
🔎 3. Re-examining Islamic History
For some people, questions surrounding Karbala, the succession to the Prophet, the position of Imam Ali, and the early history of the Muslim community become important turning points.
These individuals may describe their journey not as abandoning Islam, but as an attempt to determine which interpretation of Islam they believe is most faithful to the Qur’an, Sunnah, and the Prophet’s family.
🧠 4. The Role of Personal Reasoning
Research on religious change has also documented individuals who describe movement between Sunni and Shia traditions as a conscious choice following comparative study.
Research concerning religious revival in post-Soviet Azerbaijan, for example, documents individuals who encountered both Sunni and Shia traditions and made personal decisions regarding their religious identity.
🌐 5. The Role of Online Communities
The internet has created new spaces where Sunnis and Shias can encounter each other’s arguments, books, lectures, and personal experiences.
Recent first-person accounts posted online in 2025–2026 also include people describing journeys from Sunni backgrounds toward Twelver Shi‘ism after periods of reading, questioning, and discussion.
⚠️ However, these are personal testimonies—not academic evidence—and should therefore be treated differently from peer-reviewed research.
📌 An Important Distinction
There is no single “Sunni-to-Shia conversion story.”
For one person, the decisive issue may be Karbala.
For another, it may be Imamate and the succession after the Prophet.
For another, it may simply be years of comparative study and intellectual questioning.
And in some cases, social experiences and relationships with Shia Muslims may play an important role.
✨ What these stories often have in common is the search for certainty.
Rather than simply accepting the religious identity they inherited, some individuals begin asking:
❝ What do I actually believe—and why? ❞
That question can lead a person to study the Qur’an, Hadith, Islamic history, and the legacy of the Ahl al-Bayt more deeply.
━━━━━━━━━━━━━━
📚 SOURCES & FURTHER READING
🔹 1. Immigration and Refugee Board of Canada — 2025
Pakistan: Conversion from Sunnism to Shi'ism
🔗 https://www.irb-cisr.gc.ca/en/country-information/rir/Pages/index.aspx?doc=459079
🔹 2. Academic Research — Sunni–Shia Identities
Linge & Larsson — Sunni–Shia identities among young Norwegian Muslims
🔗 https://www.tandfonline.com/doi/full/10.1080/13537903.2022.2050078
www.irb-cisr.gc.ca
Responses to Information Requests
- Immigration and Refugee Board of Canada
- Immigration and Refugee Board of Canada
Rahyafte (The Guided Ones)
☪️ From Sunni Islam to Twelver Shi‘ism: Why Do Some Muslims Make This Journey? The journey from Sunni Islam to Twelver Shi‘ism is a relatively understudied form of religious change. Unlike conversion from one religion to another, it usually involves a Muslim…
🔹 3. Academic Research — Post-Soviet Azerbaijan
Dobrosława Wiktor-Mach — Religious Revival and Secularism in Post-Soviet Azerbaijan
🔗 https://eurasia.org.uk/wp-content/uploads/2025/05/Religious-Revival-and-Secularism-in-Post-Soviet-Azerbaijan.pdf
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⚠️ Note: Personal conversion stories can be meaningful, but they should not be treated as representative of all Sunni-to-Shia converts. Academic studies and individual testimonies should be considered separately.
🆔 @rahyafte_en
Dobrosława Wiktor-Mach — Religious Revival and Secularism in Post-Soviet Azerbaijan
🔗 https://eurasia.org.uk/wp-content/uploads/2025/05/Religious-Revival-and-Secularism-in-Post-Soviet-Azerbaijan.pdf
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⚠️ Note: Personal conversion stories can be meaningful, but they should not be treated as representative of all Sunni-to-Shia converts. Academic studies and individual testimonies should be considered separately.
🆔 @rahyafte_en
🌍 European Converts to Twelver Shi‘ism
A growing but understudied phenomenon
When we talk about Shi‘ism in Europe, migration is only part of the story.
Academic research has documented another phenomenon as well: Europeans and European-based Muslims who have consciously adopted Twelver Shi‘ism, sometimes after coming from Christianity, secular backgrounds, or—particularly in some cases—from Sunni Islam.
The phenomenon is still relatively understudied, but research from Italy and Germany, as well as newer work on transnational Shia education in Europe, provides important evidence.
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🇮🇹 1. ITALY — THE MOST EXTENSIVELY STUDIED CASE
Italy is one of the clearest cases of European conversion to Shi‘ism.
In her 2024 book Crises and Conversions: The Unlikely Avenues of “Italian Shiism”, sociologist Minoo Mirshahvalad examines the development of Shi‘ism among Italian converts. The study is based on multidisciplinary research conducted between 2018 and 2023.
The book argues that one important intellectual current behind some Italian conversions was Traditionalism, particularly the writings and influence of René Guénon, Julius Evola, and later Henry Corbin.
The author specifically examines how these intellectual currents contributed to the attraction toward Shi‘ism among certain Italian intellectuals.
📌 This is an important qualification:
The research does not claim that all Italian converts became Shia for these reasons. Rather, it identifies a particular intellectual trajectory within Italian Shi‘ism.
🔗 Full source:
https://link.springer.com/book/10.1007/978-3-031-55877-1
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📚 2. ITALIAN CONVERTS AND THE REDEFINITION OF SHI‘ISM
An earlier peer-reviewed study by the same researcher, published in Islam and Christian–Muslim Relations in 2020, examines how Italian converts themselves contributed to the development and presentation of Shi‘ism in Italy.
The study identifies two important factors affecting the trajectory of Italian converts:
🔹 Iran's efforts to present Shi‘ism as a universally compelling form of Islam.
🔹 The attraction of some Italian Traditionalist intellectuals to Shi‘ism, partly because of perceived affinities between certain Shi‘a concepts and their intellectual and political ideals.
The study is particularly interesting because it does not merely ask “Why did they convert?” It also asks:
“How did the converts themselves change the way Shi‘ism was expressed in Italy?”
🔗 Full academic article:
https://www.tandfonline.com/doi/full/10.1080/09596410.2020.1858596
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🧠 3. ANTI-MODERNITY, PHILOSOPHY & SPIRITUALITY
A 2025 peer-reviewed article by Mirshahvalad, Shi‘ism Unveiled: Italian Converts and Trends of Inculturation, goes further.
The study examines the writings and publications of selected Italian converts and argues that anti-modern convictions influenced the way some converts understood and articulated Shi‘ism.
According to the research, some converts placed particular emphasis on:
✨ metaphysical and spiritual dimensions of Shi‘ism
📚 intellectual and philosophical interpretations
🌍 criticism of aspects of modernity
🧠 a search for an alternative worldview
The author also argues that these intellectual orientations contributed to a distinctive form of Italian Shi‘ism, which was not simply a reproduction of the Shi‘ism found in traditional Shia-majority societies.
🔗 Full source / University of Copenhagen:
https://researchprofiles.ku.dk/en/publications/shiism-unveiled-italian-converts-and-trends-of-inculturation/
🔗 DOI:
https://doi.org/10.1163/22117954-bja10103
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🇩🇪 4. GERMANY — SUNNI → SHIA CONVERSION
Germany provides another important example.
A major ethnographic study published in the Journal of Muslims in Europe examined Shia communities across Germany through participant observation, interviews, and research into Shia publications, websites and social media.
A growing but understudied phenomenon
When we talk about Shi‘ism in Europe, migration is only part of the story.
Academic research has documented another phenomenon as well: Europeans and European-based Muslims who have consciously adopted Twelver Shi‘ism, sometimes after coming from Christianity, secular backgrounds, or—particularly in some cases—from Sunni Islam.
The phenomenon is still relatively understudied, but research from Italy and Germany, as well as newer work on transnational Shia education in Europe, provides important evidence.
━━━━━━━━━━━━━━
🇮🇹 1. ITALY — THE MOST EXTENSIVELY STUDIED CASE
Italy is one of the clearest cases of European conversion to Shi‘ism.
In her 2024 book Crises and Conversions: The Unlikely Avenues of “Italian Shiism”, sociologist Minoo Mirshahvalad examines the development of Shi‘ism among Italian converts. The study is based on multidisciplinary research conducted between 2018 and 2023.
The book argues that one important intellectual current behind some Italian conversions was Traditionalism, particularly the writings and influence of René Guénon, Julius Evola, and later Henry Corbin.
The author specifically examines how these intellectual currents contributed to the attraction toward Shi‘ism among certain Italian intellectuals.
📌 This is an important qualification:
The research does not claim that all Italian converts became Shia for these reasons. Rather, it identifies a particular intellectual trajectory within Italian Shi‘ism.
🔗 Full source:
https://link.springer.com/book/10.1007/978-3-031-55877-1
━━━━━━━━━━━━━━
📚 2. ITALIAN CONVERTS AND THE REDEFINITION OF SHI‘ISM
An earlier peer-reviewed study by the same researcher, published in Islam and Christian–Muslim Relations in 2020, examines how Italian converts themselves contributed to the development and presentation of Shi‘ism in Italy.
The study identifies two important factors affecting the trajectory of Italian converts:
🔹 Iran's efforts to present Shi‘ism as a universally compelling form of Islam.
🔹 The attraction of some Italian Traditionalist intellectuals to Shi‘ism, partly because of perceived affinities between certain Shi‘a concepts and their intellectual and political ideals.
The study is particularly interesting because it does not merely ask “Why did they convert?” It also asks:
“How did the converts themselves change the way Shi‘ism was expressed in Italy?”
🔗 Full academic article:
https://www.tandfonline.com/doi/full/10.1080/09596410.2020.1858596
━━━━━━━━━━━━━━
🧠 3. ANTI-MODERNITY, PHILOSOPHY & SPIRITUALITY
A 2025 peer-reviewed article by Mirshahvalad, Shi‘ism Unveiled: Italian Converts and Trends of Inculturation, goes further.
The study examines the writings and publications of selected Italian converts and argues that anti-modern convictions influenced the way some converts understood and articulated Shi‘ism.
According to the research, some converts placed particular emphasis on:
✨ metaphysical and spiritual dimensions of Shi‘ism
📚 intellectual and philosophical interpretations
🌍 criticism of aspects of modernity
🧠 a search for an alternative worldview
The author also argues that these intellectual orientations contributed to a distinctive form of Italian Shi‘ism, which was not simply a reproduction of the Shi‘ism found in traditional Shia-majority societies.
🔗 Full source / University of Copenhagen:
https://researchprofiles.ku.dk/en/publications/shiism-unveiled-italian-converts-and-trends-of-inculturation/
🔗 DOI:
https://doi.org/10.1163/22117954-bja10103
━━━━━━━━━━━━━━
🇩🇪 4. GERMANY — SUNNI → SHIA CONVERSION
Germany provides another important example.
A major ethnographic study published in the Journal of Muslims in Europe examined Shia communities across Germany through participant observation, interviews, and research into Shia publications, websites and social media.
SpringerLink
Crises and Conversions
This book links the conversion to Shiism in Italy with the features and history of the Italian Traditionalism
The researchers found that Germany's Shia population is highly diverse, including Iranian, Iraqi, Lebanese, Afghan, Pakistani, Turkish and other communities.
Importantly, their fieldwork also encountered:
🔹 German converts to Shi‘ism
🔹 Turkish Sunnis who converted to Shi‘ism
🔹 Turkish-speaking Shia communities containing both converts and people from established Shia backgrounds.
The study reports that conversion from Sunni Islam to Shi‘ism was a significant feature of some Turkish-speaking Shia communities in Germany.
The researchers encountered numerous Turkish-background individuals who had converted to Shi‘ism after 1979, and they also documented communities consisting largely of converts from Sunni Turkish Islam.
🔗 Full academic article — Brill:
https://doi.org/10.1163/22117954-12341351
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☪️ 5. WHY DID SOME TURKISH SUNNIS IN GERMANY CONVERT?
The German research provides an especially interesting historical detail.
According to the researchers, some Turkish Sunnis converted to Shi‘ism as early as the 1980s, in part because they were attracted by the success and symbolism of the 1979 Iranian Revolution.
This shows that conversion cannot always be explained purely in terms of theology.
For some people, political events, intellectual movements, religious identity and transnational networks can intersect with personal religious choices.
At the same time, the German study also shows that the motivations and identities of Shia Muslims are far from uniform.
━━━━━━━━━━━━━━
🌐 6. SHIA EDUCATION & TRANSNATIONAL NETWORKS IN EUROPE
A newer study published in Contemporary Islam in 2026 examines Al-Mustafa University and transnational Shia education in Europe.
The study looks at the role of Shia religious education across Europe and the ways transnational educational networks contribute to the development of Shia communities.
The research is significant because it shows that European Shi‘ism is connected not only to migration, but also to religious education, institutional networks and transnational forms of knowledge transmission.
🔗 Full article — Springer Nature:
https://link.springer.com/article/10.1007/s11562-026-00615-5
🔗 DOI:
https://doi.org/10.1007/s11562-026-00615-5
━━━━━━━━━━━━━━
🌍 7. SO WHAT DO THESE CASES TELL US?
The available research suggests that there is no single European path to Twelver Shi‘ism.
Different people arrive through very different routes:
📖 Intellectual and philosophical study
☪️ Interest in the Ahl al-Bayt
📜 Reconsideration of Islamic history
🧠 Theological and philosophical questioning
🌍 Criticism of aspects of modernity
👥 Contact with Shia communities
🇮🇷 The influence of the Iranian Revolution
📚 Religious education and transnational networks
💻 Books, publications and online communities
But these factors should not be treated as a universal list of reasons for conversion.
The Italian case, for example, has a particularly strong intellectual and Traditionalist dimension in the academic literature, while the German case shows a significant history of Sunni-to-Shia conversion among some Turkish-speaking communities.
━━━━━━━━━━━━━━
✨ A DIFFERENT STORY OF ISLAM IN EUROPE
These studies suggest that the history of Islam in Europe is not simply a history of immigration.
It is also, in some cases, a history of religious choice.
Some people born in Europe—or people who have spent much of their lives in European societies—have encountered Shi‘ism and consciously adopted it after periods of study, questioning, intellectual exploration, personal relationships, or religious experience.
📌 European Shi‘ism therefore has two dimensions:
Migration → communities brought from traditionally Muslim societies.
Conversion → individuals who consciously adopt Shi‘ism as their religious identity.
Understanding both is necessary for understanding the development of Twelver Shi‘ism in contemporary Europe.
━━━━━━━━━━━━━━
📚 ACADEMIC SOURCES
Importantly, their fieldwork also encountered:
🔹 German converts to Shi‘ism
🔹 Turkish Sunnis who converted to Shi‘ism
🔹 Turkish-speaking Shia communities containing both converts and people from established Shia backgrounds.
The study reports that conversion from Sunni Islam to Shi‘ism was a significant feature of some Turkish-speaking Shia communities in Germany.
The researchers encountered numerous Turkish-background individuals who had converted to Shi‘ism after 1979, and they also documented communities consisting largely of converts from Sunni Turkish Islam.
🔗 Full academic article — Brill:
https://doi.org/10.1163/22117954-12341351
━━━━━━━━━━━━━━
☪️ 5. WHY DID SOME TURKISH SUNNIS IN GERMANY CONVERT?
The German research provides an especially interesting historical detail.
According to the researchers, some Turkish Sunnis converted to Shi‘ism as early as the 1980s, in part because they were attracted by the success and symbolism of the 1979 Iranian Revolution.
This shows that conversion cannot always be explained purely in terms of theology.
For some people, political events, intellectual movements, religious identity and transnational networks can intersect with personal religious choices.
At the same time, the German study also shows that the motivations and identities of Shia Muslims are far from uniform.
━━━━━━━━━━━━━━
🌐 6. SHIA EDUCATION & TRANSNATIONAL NETWORKS IN EUROPE
A newer study published in Contemporary Islam in 2026 examines Al-Mustafa University and transnational Shia education in Europe.
The study looks at the role of Shia religious education across Europe and the ways transnational educational networks contribute to the development of Shia communities.
The research is significant because it shows that European Shi‘ism is connected not only to migration, but also to religious education, institutional networks and transnational forms of knowledge transmission.
🔗 Full article — Springer Nature:
https://link.springer.com/article/10.1007/s11562-026-00615-5
🔗 DOI:
https://doi.org/10.1007/s11562-026-00615-5
━━━━━━━━━━━━━━
🌍 7. SO WHAT DO THESE CASES TELL US?
The available research suggests that there is no single European path to Twelver Shi‘ism.
Different people arrive through very different routes:
📖 Intellectual and philosophical study
☪️ Interest in the Ahl al-Bayt
📜 Reconsideration of Islamic history
🧠 Theological and philosophical questioning
🌍 Criticism of aspects of modernity
👥 Contact with Shia communities
🇮🇷 The influence of the Iranian Revolution
📚 Religious education and transnational networks
💻 Books, publications and online communities
But these factors should not be treated as a universal list of reasons for conversion.
The Italian case, for example, has a particularly strong intellectual and Traditionalist dimension in the academic literature, while the German case shows a significant history of Sunni-to-Shia conversion among some Turkish-speaking communities.
━━━━━━━━━━━━━━
✨ A DIFFERENT STORY OF ISLAM IN EUROPE
These studies suggest that the history of Islam in Europe is not simply a history of immigration.
It is also, in some cases, a history of religious choice.
Some people born in Europe—or people who have spent much of their lives in European societies—have encountered Shi‘ism and consciously adopted it after periods of study, questioning, intellectual exploration, personal relationships, or religious experience.
📌 European Shi‘ism therefore has two dimensions:
Migration → communities brought from traditionally Muslim societies.
Conversion → individuals who consciously adopt Shi‘ism as their religious identity.
Understanding both is necessary for understanding the development of Twelver Shi‘ism in contemporary Europe.
━━━━━━━━━━━━━━
📚 ACADEMIC SOURCES
Brill
Shiite “Communities of Practice” in Germany
Abstract Although few in number, the various Shiite Muslim communities in Germany are highly diversified in terms of their linguistic, national and ethnic backgrounds and ritual practice. In order to come to terms with these multi-local actors and their specific…
① Minoo Mirshahvalad — Crises and Conversions: The Unlikely Avenues of “Italian Shiism” (2024)
Palgrave Macmillan / Springer Nature
🔗 https://link.springer.com/book/10.1007/978-3-031-55877-1
② Minoo Mirshahvalad — “Converts and the Remaking of Shi’ism in Italy” (2020)
Islam and Christian–Muslim Relations, Vol. 31, Issue 4, pp. 363–383
🔗 https://www.tandfonline.com/doi/full/10.1080/09596410.2020.1858596
🔗 DOI: https://doi.org/10.1080/09596410.2020.1858596
③ Minoo Mirshahvalad — “Shi‘ism Unveiled: Italian Converts and Trends of Inculturation” (2025)
Journal of Muslims in Europe, Vol. 14, Issue 1, pp. 62–82
🔗 https://researchprofiles.ku.dk/en/publications/shiism-unveiled-italian-converts-and-trends-of-inculturation/
🔗 DOI: https://doi.org/10.1163/22117954-bja10103
④ Robert Langer & Benjamin Weineck — “Shiite ‘Communities of Practice’ in Germany” (2017)
Journal of Muslims in Europe, Vol. 6, Issue 2, pp. 216–240
🔗 https://doi.org/10.1163/22117954-12341351
⑤ Minoo Mirshahvalad — “Al-Mustafa University and Transnational Shia Education in Europe” (2026)
Contemporary Islam
🔗 https://link.springer.com/article/10.1007/s11562-026-00615-5
🔗 DOI: https://doi.org/10.1007/s11562-026-00615-5
━━━━━━━━━━━━━━
⚠️ Methodological note
The sources above are academic publications, not missionary websites or personal conversion blogs.
They should also not be interpreted as evidence that these motivations apply to every European convert.
The strongest documented evidence currently available is particularly clear for Italy and Germany, while the wider European picture remains an area requiring further research.
🆔 @rahyafte_en
Palgrave Macmillan / Springer Nature
🔗 https://link.springer.com/book/10.1007/978-3-031-55877-1
② Minoo Mirshahvalad — “Converts and the Remaking of Shi’ism in Italy” (2020)
Islam and Christian–Muslim Relations, Vol. 31, Issue 4, pp. 363–383
🔗 https://www.tandfonline.com/doi/full/10.1080/09596410.2020.1858596
🔗 DOI: https://doi.org/10.1080/09596410.2020.1858596
③ Minoo Mirshahvalad — “Shi‘ism Unveiled: Italian Converts and Trends of Inculturation” (2025)
Journal of Muslims in Europe, Vol. 14, Issue 1, pp. 62–82
🔗 https://researchprofiles.ku.dk/en/publications/shiism-unveiled-italian-converts-and-trends-of-inculturation/
🔗 DOI: https://doi.org/10.1163/22117954-bja10103
④ Robert Langer & Benjamin Weineck — “Shiite ‘Communities of Practice’ in Germany” (2017)
Journal of Muslims in Europe, Vol. 6, Issue 2, pp. 216–240
🔗 https://doi.org/10.1163/22117954-12341351
⑤ Minoo Mirshahvalad — “Al-Mustafa University and Transnational Shia Education in Europe” (2026)
Contemporary Islam
🔗 https://link.springer.com/article/10.1007/s11562-026-00615-5
🔗 DOI: https://doi.org/10.1007/s11562-026-00615-5
━━━━━━━━━━━━━━
⚠️ Methodological note
The sources above are academic publications, not missionary websites or personal conversion blogs.
They should also not be interpreted as evidence that these motivations apply to every European convert.
The strongest documented evidence currently available is particularly clear for Italy and Germany, while the wider European picture remains an area requiring further research.
🆔 @rahyafte_en
SpringerLink
Crises and Conversions
This book links the conversion to Shiism in Italy with the features and history of the Italian Traditionalism
🌹 From Sunni Islam to Twelver Shi‘ism
A young woman’s journey from a Sunni family to Shi‘ism
📖 “I became Shia at the age of 19.”
In December 2023, a 20-year-old woman living in the West shared her personal story of becoming Shia Muslim.
She explained that she had been raised in a Sunni Muslim family and that her journey toward Shi‘ism began while she was still in high school.
━━━━━━━━━━━━━━
🏫 1. Her First Encounter with Shi‘ism
Her first serious encounter with Shi‘ism happened at high school, where there were discussions between Sunni and Shia students.
During these discussions, a Shia boy began explaining Shi‘a beliefs to her.
According to her own account, he did not simply tell her what to believe. Instead, he tried to explain the ideas logically and provided documentation for the claims he was making.
That experience made her curious.
🔎 She began asking more questions.
📚 She started reading about Shi‘ism.
🧠 And instead of dismissing the subject because she had been raised Sunni, she decided to investigate it for herself.
━━━━━━━━━━━━━━
📚 2. From Discussion to Research
The young woman says that the arguments and documentation she received were persuasive enough to motivate her to study Shi‘ism independently.
This is an important part of her story.
Her decision did not happen immediately after a single conversation.
Rather, the process she describes was:
Discussion → Questions → Reading → Further investigation
She gradually became convinced that she needed to learn more before making a decision.
━━━━━━━━━━━━━━
🕌 3. Meeting a Shia Sheikh
After she had spent time asking questions and studying, the same young man took another important step.
He arranged for her to speak with a sheikh at a Shia mosque.
This gave her an opportunity to ask her questions directly and discuss the issues that had been troubling or interesting her.
According to her testimony, this conversation was a turning point:
For her, the process had therefore moved beyond online or school discussions.
She had now encountered a Shia religious scholar and was able to ask questions face-to-face.
━━━━━━━━━━━━━━
☪️ 4. The Decision
After this period of discussion, reading and questioning, she decided to embrace Twelver Shi‘ism.
She described the decision very positively and wrote that she had made what she considered “the best choice of my life.”
She also expressed gratitude toward the person who had first introduced her to Shi‘a thought.
Interestingly, she mentioned that he also encouraged her to begin wearing the hijab.
━━━━━━━━━━━━━━
❤️ 5. Telling Her Family
Her journey did not immediately end with her conversion.
In the discussion following her post, she explained that her family still did not know about her conversion at that time.
She said she was still planning to tell them.
This reveals another dimension of her story: becoming Shia was not simply an intellectual decision; it also meant potentially confronting the difficulty of changing one's religious identity within a Sunni family and environment.
━━━━━━━━━━━━━━
✨ What Is Particularly Interesting About Her Story?
Her account gives us a very clear sequence:
🔹 She was born and raised Sunni.
🔹 She encountered Shia ideas through Sunni–Shia discussions at school.
🔹 A Shia student explained the beliefs to her using arguments and sources.
🔹 She became curious and began reading and researching independently.
🔹 She was introduced to a Shia mosque.
🔹 She spoke directly with a Shia sheikh and asked her questions.
🔹 She became convinced and adopted Twelver Shi‘ism at around the age of 19.
🔹 She then had to consider how to tell her Sunni family about her new religious identity.
📌 This is a personal testimony, not an academic study.
We cannot independently verify every aspect of her story, and we should not assume that her experience represents all Sunni-to-Shia converts.
A young woman’s journey from a Sunni family to Shi‘ism
📖 “I became Shia at the age of 19.”
In December 2023, a 20-year-old woman living in the West shared her personal story of becoming Shia Muslim.
She explained that she had been raised in a Sunni Muslim family and that her journey toward Shi‘ism began while she was still in high school.
━━━━━━━━━━━━━━
🏫 1. Her First Encounter with Shi‘ism
Her first serious encounter with Shi‘ism happened at high school, where there were discussions between Sunni and Shia students.
During these discussions, a Shia boy began explaining Shi‘a beliefs to her.
According to her own account, he did not simply tell her what to believe. Instead, he tried to explain the ideas logically and provided documentation for the claims he was making.
That experience made her curious.
🔎 She began asking more questions.
📚 She started reading about Shi‘ism.
🧠 And instead of dismissing the subject because she had been raised Sunni, she decided to investigate it for herself.
━━━━━━━━━━━━━━
📚 2. From Discussion to Research
The young woman says that the arguments and documentation she received were persuasive enough to motivate her to study Shi‘ism independently.
This is an important part of her story.
Her decision did not happen immediately after a single conversation.
Rather, the process she describes was:
Discussion → Questions → Reading → Further investigation
She gradually became convinced that she needed to learn more before making a decision.
━━━━━━━━━━━━━━
🕌 3. Meeting a Shia Sheikh
After she had spent time asking questions and studying, the same young man took another important step.
He arranged for her to speak with a sheikh at a Shia mosque.
This gave her an opportunity to ask her questions directly and discuss the issues that had been troubling or interesting her.
According to her testimony, this conversation was a turning point:
“I could ask questions and everything started to make sense.”
For her, the process had therefore moved beyond online or school discussions.
She had now encountered a Shia religious scholar and was able to ask questions face-to-face.
━━━━━━━━━━━━━━
☪️ 4. The Decision
After this period of discussion, reading and questioning, she decided to embrace Twelver Shi‘ism.
She described the decision very positively and wrote that she had made what she considered “the best choice of my life.”
She also expressed gratitude toward the person who had first introduced her to Shi‘a thought.
Interestingly, she mentioned that he also encouraged her to begin wearing the hijab.
━━━━━━━━━━━━━━
❤️ 5. Telling Her Family
Her journey did not immediately end with her conversion.
In the discussion following her post, she explained that her family still did not know about her conversion at that time.
She said she was still planning to tell them.
This reveals another dimension of her story: becoming Shia was not simply an intellectual decision; it also meant potentially confronting the difficulty of changing one's religious identity within a Sunni family and environment.
━━━━━━━━━━━━━━
✨ What Is Particularly Interesting About Her Story?
Her account gives us a very clear sequence:
🔹 She was born and raised Sunni.
🔹 She encountered Shia ideas through Sunni–Shia discussions at school.
🔹 A Shia student explained the beliefs to her using arguments and sources.
🔹 She became curious and began reading and researching independently.
🔹 She was introduced to a Shia mosque.
🔹 She spoke directly with a Shia sheikh and asked her questions.
🔹 She became convinced and adopted Twelver Shi‘ism at around the age of 19.
🔹 She then had to consider how to tell her Sunni family about her new religious identity.
📌 This is a personal testimony, not an academic study.
We cannot independently verify every aspect of her story, and we should not assume that her experience represents all Sunni-to-Shia converts.
Rahyafte (The Guided Ones)
🌹 From Sunni Islam to Twelver Shi‘ism A young woman’s journey from a Sunni family to Shi‘ism 📖 “I became Shia at the age of 19.” In December 2023, a 20-year-old woman living in the West shared her personal story of becoming Shia Muslim. She explained that…
But it is valuable precisely because it provides a first-person account of the process: how exposure to Shia ideas led to questions, how those questions led to reading and discussion, and how direct conversation with a religious scholar eventually contributed to her decision.
🌹 Sometimes a religious journey begins with something as simple as a question.
A discussion.
A book.
An unexpected argument.
And the decision to investigate the answer rather than simply accepting what one inherited.
━━━━━━━━━━━━━━
📚 SOURCE
Reddit — r/Shia, December 16, 2023
Original post: “I became shia at the age of 19”
🔗 https://www.reddit.com/r/shia/comments/18jxslb/i_became_shia_at_the_age_of_19/
⚠️ Source classification: First-person testimony / personal account.
Not an academic source and not an independently verified biography.
🆔 @rahyafte_en
🌹 Sometimes a religious journey begins with something as simple as a question.
A discussion.
A book.
An unexpected argument.
And the decision to investigate the answer rather than simply accepting what one inherited.
━━━━━━━━━━━━━━
📚 SOURCE
Reddit — r/Shia, December 16, 2023
Original post: “I became shia at the age of 19”
🔗 https://www.reddit.com/r/shia/comments/18jxslb/i_became_shia_at_the_age_of_19/
⚠️ Source classification: First-person testimony / personal account.
Not an academic source and not an independently verified biography.
🆔 @rahyafte_en
Reddit
From the shia community on Reddit
Explore this post and more from the shia community
🌹 He Found Imam Husayn After Losing His Father
A Sunni-to-Shia journey through grief, Karbala and Arbaeen
Sometimes a person's journey toward faith does not begin with a book.
Sometimes it begins with pain.
This is the story of a young Muslim who was raised in a Sunni family, but after losing his father, he went through a deep spiritual crisis.
━━━━━━━━━━━━━━
💔 1. Losing His Father Changed Everything
After his father passed away, he began questioning his faith.
His grief became so overwhelming that he eventually moved toward atheism.
He describes himself as having debated religion extensively and even saying things he later regretted.
At that point, he had no particular connection with Shi‘ism.
In fact, he says he knew almost nothing about Imam Husayn, Ashura or Karbala.
━━━━━━━━━━━━━━
🤝 2. Then a Friend Invited Him to Arbaeen
One of his friends happened to be Shia.
But, interestingly, the man says he didn't initially know that his friend was Shia.
The friend and his mother repeatedly encouraged him to join them on a pilgrimage to Iraq for Arbaeen.
He was skeptical.
He did not go to Iraq because he had already become interested in Shi‘ism.
He went almost reluctantly.
And that journey changed everything.
━━━━━━━━━━━━━━
🕌 3. Najaf
When he arrived in Najaf, something unexpected happened.
He says he began crying.
He couldn't fully explain why.
Then he began the journey from Najaf toward Karbala.
He had never been taught the story of Imam Husayn in any meaningful way.
He didn't have the background knowledge that many Shia pilgrims had.
Yet, as he walked toward Karbala, he describes experiencing an overwhelming combination of grief, pain and peace.
He wrote:
And then something even more personal happened.
He says that the deep sadness he had been carrying since the death of his father seemed to disappear.
━━━━━━━━━━━━━━
❤️ 4. A Grieving Son Meets the Story of Karbala
This is perhaps the most emotional part of his story.
He had gone to Iraq carrying the pain of losing his own father.
And on the road to Karbala, he encountered the story of a man who had lost almost everything:
Imam Husayn.
A man who had been surrounded with his family and companions.
A man whose loved ones were killed before his eyes.
A man who, despite unimaginable suffering, refused to surrender what he believed to be right.
The pilgrim says he somehow connected with this tragedy before he even fully understood it intellectually.
━━━━━━━━━━━━━━
🕊️ 5. “Imam Husayn Called Me”
During the pilgrimage, he spoke with a religious scholar who was travelling with the group.
He told the scholar about what he had been experiencing.
According to his account, the scholar told him:
“Imam Husayn called me.”
At first, he remained skeptical.
He did not immediately accept Shi‘ism.
In fact, he says that for several months he tried to deny what had happened to him.
But the experience would not leave him.
━━━━━━━━━━━━━━
📚 6. Then Came the Study
The emotional experience was only the beginning.
After returning from the pilgrimage, he began studying Shi‘ism.
He spent months reading, questioning and trying to understand what he had experienced.
This is an important part of his story:
It wasn't simply:
“I visited Karbala → I became Shia.”
Instead, according to his own account, the process was:
💔 Grief
⬇️
❓ Spiritual crisis
⬇️
🚶 Unexpected journey to Iraq
⬇️
🕌 Najaf
⬇️
❤️ Walking toward Karbala
⬇️
😭 An overwhelming emotional experience
⬇️
🧠 Months of questioning and study
⬇️
☪️ Eventually embracing Shi‘ism
━━━━━━━━━━━━━━
🌹 7. From Atheism to the Ahl al-Bayt
What makes this account particularly striking is where the journey began.
He wasn't a Sunni who was already searching for a different madhhab.
He says that after his father's death, he had reached a point where he didn't believe in God anymore.
And yet, years later, he describes the road to Karbala as the place where he felt:
“This is where I belong.”
A Sunni-to-Shia journey through grief, Karbala and Arbaeen
Sometimes a person's journey toward faith does not begin with a book.
Sometimes it begins with pain.
This is the story of a young Muslim who was raised in a Sunni family, but after losing his father, he went through a deep spiritual crisis.
━━━━━━━━━━━━━━
💔 1. Losing His Father Changed Everything
After his father passed away, he began questioning his faith.
His grief became so overwhelming that he eventually moved toward atheism.
He describes himself as having debated religion extensively and even saying things he later regretted.
At that point, he had no particular connection with Shi‘ism.
In fact, he says he knew almost nothing about Imam Husayn, Ashura or Karbala.
━━━━━━━━━━━━━━
🤝 2. Then a Friend Invited Him to Arbaeen
One of his friends happened to be Shia.
But, interestingly, the man says he didn't initially know that his friend was Shia.
The friend and his mother repeatedly encouraged him to join them on a pilgrimage to Iraq for Arbaeen.
He was skeptical.
He did not go to Iraq because he had already become interested in Shi‘ism.
He went almost reluctantly.
And that journey changed everything.
━━━━━━━━━━━━━━
🕌 3. Najaf
When he arrived in Najaf, something unexpected happened.
He says he began crying.
He couldn't fully explain why.
Then he began the journey from Najaf toward Karbala.
He had never been taught the story of Imam Husayn in any meaningful way.
He didn't have the background knowledge that many Shia pilgrims had.
Yet, as he walked toward Karbala, he describes experiencing an overwhelming combination of grief, pain and peace.
He wrote:
“I felt the pain but at the same time I felt safe and I felt that this is where I belong.”
And then something even more personal happened.
He says that the deep sadness he had been carrying since the death of his father seemed to disappear.
━━━━━━━━━━━━━━
❤️ 4. A Grieving Son Meets the Story of Karbala
This is perhaps the most emotional part of his story.
He had gone to Iraq carrying the pain of losing his own father.
And on the road to Karbala, he encountered the story of a man who had lost almost everything:
Imam Husayn.
A man who had been surrounded with his family and companions.
A man whose loved ones were killed before his eyes.
A man who, despite unimaginable suffering, refused to surrender what he believed to be right.
The pilgrim says he somehow connected with this tragedy before he even fully understood it intellectually.
━━━━━━━━━━━━━━
🕊️ 5. “Imam Husayn Called Me”
During the pilgrimage, he spoke with a religious scholar who was travelling with the group.
He told the scholar about what he had been experiencing.
According to his account, the scholar told him:
“Imam Husayn called me.”
At first, he remained skeptical.
He did not immediately accept Shi‘ism.
In fact, he says that for several months he tried to deny what had happened to him.
But the experience would not leave him.
━━━━━━━━━━━━━━
📚 6. Then Came the Study
The emotional experience was only the beginning.
After returning from the pilgrimage, he began studying Shi‘ism.
He spent months reading, questioning and trying to understand what he had experienced.
This is an important part of his story:
It wasn't simply:
“I visited Karbala → I became Shia.”
Instead, according to his own account, the process was:
💔 Grief
⬇️
❓ Spiritual crisis
⬇️
🚶 Unexpected journey to Iraq
⬇️
🕌 Najaf
⬇️
❤️ Walking toward Karbala
⬇️
😭 An overwhelming emotional experience
⬇️
🧠 Months of questioning and study
⬇️
☪️ Eventually embracing Shi‘ism
━━━━━━━━━━━━━━
🌹 7. From Atheism to the Ahl al-Bayt
What makes this account particularly striking is where the journey began.
He wasn't a Sunni who was already searching for a different madhhab.
He says that after his father's death, he had reached a point where he didn't believe in God anymore.
And yet, years later, he describes the road to Karbala as the place where he felt:
“This is where I belong.”
Rahyafte (The Guided Ones)
🌹 He Found Imam Husayn After Losing His Father A Sunni-to-Shia journey through grief, Karbala and Arbaeen Sometimes a person's journey toward faith does not begin with a book. Sometimes it begins with pain. This is the story of a young Muslim who was raised…
Eventually, after months of trying to deny the experience and then studying Shi‘ism, he says:
“I became a Shia.”
━━━━━━━━━━━━━━
✨ Perhaps the most beautiful part of this story is that the journey began with grief.
He went to Iraq carrying the pain of losing his father.
He arrived knowing almost nothing about Imam Husayn.
But on the road to Karbala, he encountered a story of loss, sacrifice, loyalty and hope.
And what began as a journey with a skeptical heart eventually became a journey toward the Ahl al-Bayt.
🌹 Sometimes a person goes to Karbala looking for answers…
and discovers that the journey itself has changed the questions.
━━━━━━━━━━━━━━
📚 SOURCE — FIRST-PERSON TESTIMONY
Reddit — r/shia
Original testimony by a former Sunni Muslim describing his journey from grief and atheism to Shi‘ism after participating in the Arbaeen pilgrimage.
🔗 Original post:
https://www.reddit.com/r/shia/comments/jugx7e
📌 Source type: First-person testimony / personal account
⚠️ This is not an academic study and the details cannot be independently verified. It is presented as the individual's own account of his religious journey.
🆔 @rahyafte_en
“I became a Shia.”
━━━━━━━━━━━━━━
✨ Perhaps the most beautiful part of this story is that the journey began with grief.
He went to Iraq carrying the pain of losing his father.
He arrived knowing almost nothing about Imam Husayn.
But on the road to Karbala, he encountered a story of loss, sacrifice, loyalty and hope.
And what began as a journey with a skeptical heart eventually became a journey toward the Ahl al-Bayt.
🌹 Sometimes a person goes to Karbala looking for answers…
and discovers that the journey itself has changed the questions.
━━━━━━━━━━━━━━
📚 SOURCE — FIRST-PERSON TESTIMONY
Reddit — r/shia
Original testimony by a former Sunni Muslim describing his journey from grief and atheism to Shi‘ism after participating in the Arbaeen pilgrimage.
🔗 Original post:
https://www.reddit.com/r/shia/comments/jugx7e
📌 Source type: First-person testimony / personal account
⚠️ This is not an academic study and the details cannot be independently verified. It is presented as the individual's own account of his religious journey.
🆔 @rahyafte_en
Reddit
From the shia community on Reddit
Explore this post and more from the shia community
Forwarded from Rahyafte (The Guided Ones)
Page 448
Parhizkar
🔴 The “Divine Narrative” of Resistance in the Region
✍️ Mostafa Amiri
🔻 We deliberately wrote the headline in reverse. The actual headline is: “America’s Divine Narrative of Its Presence in the Middle East.”
Watch the video carefully, word for word. What we have been explaining over the years is reflected, at least in part, in the words of this Italian analyst. He says:
🔻 What drove the United States to attack Iran is “Messianic Calvinism” — that is, apocalyptic Protestant beliefs.
Some officers in the U.S. military urge service members to pray for the coming of the Savior — the Second Coming of Jesus Christ.
If we destroy Iran, the stage will be set for the Savior’s arrival.
Did you notice that Iran holds a similar worldview? In other words, the “destruction of Israel” must take place to pave the way for establishing prayer in Jerusalem (Al-Quds).
In reality, the project of the Jewish axis envisions moving “from the Nile to the Euphrates,” while the project of the Shiite axis envisions moving “from the Euphrates to the Nile.”
🔻 The Italian analyst points to a crucial issue:
The nature of the war against Iran is entirely consistent with American beliefs — specifically, the same evangelical worldview that lay behind the scenes of Trump’s “mind map,” which we discussed in the channel’s previous post.
➖➖➖➖➖➖➖➖
🔗 https://t.me/asrzohur110/3460
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
🔻 We deliberately wrote the headline in reverse. The actual headline is: “America’s Divine Narrative of Its Presence in the Middle East.”
Watch the video carefully, word for word. What we have been explaining over the years is reflected, at least in part, in the words of this Italian analyst. He says:
🔻 What drove the United States to attack Iran is “Messianic Calvinism” — that is, apocalyptic Protestant beliefs.
Some officers in the U.S. military urge service members to pray for the coming of the Savior — the Second Coming of Jesus Christ.
If we destroy Iran, the stage will be set for the Savior’s arrival.
Did you notice that Iran holds a similar worldview? In other words, the “destruction of Israel” must take place to pave the way for establishing prayer in Jerusalem (Al-Quds).
In reality, the project of the Jewish axis envisions moving “from the Nile to the Euphrates,” while the project of the Shiite axis envisions moving “from the Euphrates to the Nile.”
🔻 The Italian analyst points to a crucial issue:
The nature of the war against Iran is entirely consistent with American beliefs — specifically, the same evangelical worldview that lay behind the scenes of Trump’s “mind map,” which we discussed in the channel’s previous post.
➖➖➖➖➖➖➖➖
🔗 https://t.me/asrzohur110/3460
🆔 @ASRZOHUR110
🆔 @rahyafte_en
Telegram
عصر ظهور | ASRZOHUR
🔴 «روایت الهی» مقاومت در منطقه
✍️ مصطفی امیری
🔻تیتر را تعمداً و برعکس نوشتیم. تیتر واقعی این است: «روایت الهی آمریکا از حضور در خاورمیانه».
کلمه به کلمه ویدیو را با دقت ببینید. آنچه در این سالها بیان کردیم، گوشهای از آن در کلمات این کارشناس ایتالیایی…
✍️ مصطفی امیری
🔻تیتر را تعمداً و برعکس نوشتیم. تیتر واقعی این است: «روایت الهی آمریکا از حضور در خاورمیانه».
کلمه به کلمه ویدیو را با دقت ببینید. آنچه در این سالها بیان کردیم، گوشهای از آن در کلمات این کارشناس ایتالیایی…
🔴 Trump’s Latest Post: “MISSION ACCOMPLISHED”
✍️ Mostafa Amiri
🔻 “Mission accomplished.” This refers to the assassination of Iran’s Leader and the weakening of the Iranian government — something George W. Bush had failed to achieve in previous years.
The spirit of “revenge and the fire of war” surges through Trump: Al-Thār wa al-Nār (الثأر والنار).
Doesn’t this phrase sound familiar to you?
George W. Bush labeled Iran part of the “Axis of Evil” and sought to attack Iran by invading Iraq, but he failed.
Now, Trump and the Jewish axis have updated their map and, with “unwavering determination,” have advanced their project to reshape the Middle East as far as Syria, while waiting for the right moment at Iraq’s gates.
🔻 Be sure to read the channel’s next post, too.
Before Trump came to power, we had already analyzed and predicted what his “ultimate goal” would be.
➖➖➖➖➖➖➖➖
🔗 https://t.me/asrzohur110/3461
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
🔻 “Mission accomplished.” This refers to the assassination of Iran’s Leader and the weakening of the Iranian government — something George W. Bush had failed to achieve in previous years.
The spirit of “revenge and the fire of war” surges through Trump: Al-Thār wa al-Nār (الثأر والنار).
Doesn’t this phrase sound familiar to you?
George W. Bush labeled Iran part of the “Axis of Evil” and sought to attack Iran by invading Iraq, but he failed.
Now, Trump and the Jewish axis have updated their map and, with “unwavering determination,” have advanced their project to reshape the Middle East as far as Syria, while waiting for the right moment at Iraq’s gates.
🔻 Be sure to read the channel’s next post, too.
Before Trump came to power, we had already analyzed and predicted what his “ultimate goal” would be.
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🔗 https://t.me/asrzohur110/3461
🆔 @ASRZOHUR110
🆔 @rahyafte_en
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عصر ظهور | ASRZOHUR
🔴 توییت جدید ترامپ: «ماموریت انجام شد»
✍️ مصطفی امیری
🔻«ماموریت انجام شد». اشاره به ترور رهبری و تضعیف حکومت ایران است. آنچه جرج بوش در سالهای گذشته نتوانسته بود انجام دهد.
روحیه «انتقام و آتش جنگ» در ترامپ موج میزند: «الثار و النار». این عبارت برای شما…
✍️ مصطفی امیری
🔻«ماموریت انجام شد». اشاره به ترور رهبری و تضعیف حکومت ایران است. آنچه جرج بوش در سالهای گذشته نتوانسته بود انجام دهد.
روحیه «انتقام و آتش جنگ» در ترامپ موج میزند: «الثار و النار». این عبارت برای شما…
Forwarded from Rahyafte (The Guided Ones)
🔴 Trump and Netanyahu’s Determination to Redraw the Middle East Map
✍️ By: Mostafa Amiri
✅ Dividing the World into "Forces of Good and Evil"
▪️ During the Western coalition’s attack on Iraq, George Bush used a religious term, "Axis of Evil," referring to "non-Christian forces and enemies of Israel." By doing so, Bush divided the world into two camps: good and evil, reflecting a church-inspired division rooted in Evangelical beliefs.
▪️ The American New Order, intended to reshape the region, was thwarted by the resistance of the Shia Axis, leaving their plans in disarray.
▪️ Years later, the Christian Zionist team has returned, updating their strategies with a determined resolve to reshape the Middle East. They advanced as far as Syria and now wait at Iraq’s gates for the right opportunity.
✅ Trump’s Instagram Declaration: "A Promise of Revenge"
▪️ Trump stated: “If I become President, for every drop of blood shed by Iran and the Shia resistance from American soldiers, I will shed several gallons of theirs.”
▪️ It seems Trump’s hatred and resentment are particularly directed at the Shia community.
▪️ He also claimed that his favorite part of the Bible is “an eye for an eye.” However, this law belongs to Jewish teachings, while Christian teachings emphasize “turning the other cheek.”
https://t.me/asrzohur110/1002
🌐 @ASRZOHUR110
🌐 @rahyafte_en
✍️ By: Mostafa Amiri
✅ Dividing the World into "Forces of Good and Evil"
▪️ During the Western coalition’s attack on Iraq, George Bush used a religious term, "Axis of Evil," referring to "non-Christian forces and enemies of Israel." By doing so, Bush divided the world into two camps: good and evil, reflecting a church-inspired division rooted in Evangelical beliefs.
▪️ The American New Order, intended to reshape the region, was thwarted by the resistance of the Shia Axis, leaving their plans in disarray.
▪️ Years later, the Christian Zionist team has returned, updating their strategies with a determined resolve to reshape the Middle East. They advanced as far as Syria and now wait at Iraq’s gates for the right opportunity.
✅ Trump’s Instagram Declaration: "A Promise of Revenge"
▪️ Trump stated: “If I become President, for every drop of blood shed by Iran and the Shia resistance from American soldiers, I will shed several gallons of theirs.”
▪️ It seems Trump’s hatred and resentment are particularly directed at the Shia community.
▪️ He also claimed that his favorite part of the Bible is “an eye for an eye.” However, this law belongs to Jewish teachings, while Christian teachings emphasize “turning the other cheek.”
https://t.me/asrzohur110/1002
🌐 @ASRZOHUR110
🌐 @rahyafte_en
Telegram
عصر ظهور | ASRZOHUR
🔴 عزم ترامپ و نتانیاهو برای تغییر نقشه خاورمیانه
✍️ مصطفی امیری
✅ تقسیم جهان به دو «جبهه خیر و شر»
▪️جورج بوش در زمان حمله ائتلاف غربی به عراق یک اصطلاح دینی را به کار برد که عبارت بود از «محور شر» و منظورش از آن «محور غیرمسیحی و دشمنان اسرائیل» بود.…
✍️ مصطفی امیری
✅ تقسیم جهان به دو «جبهه خیر و شر»
▪️جورج بوش در زمان حمله ائتلاف غربی به عراق یک اصطلاح دینی را به کار برد که عبارت بود از «محور شر» و منظورش از آن «محور غیرمسیحی و دشمنان اسرائیل» بود.…
🔴 Al-Sufyani: From Revenge to the Ultimate Goal
✍️ Mostafa Amiri
▪️ Al-Sufyani is described as red-faced, fair-haired, and blue-eyed.
▪️ He has never seen Mecca or Medina.
▪️ The spirit of revenge and the fire of war surge within Al-Sufyani:
📜 “Al-Sufyani is red-faced, fair-haired, and blue-eyed. He has never worshipped Allah, nor has he ever seen Mecca or Medina. He says: ‘O Lord, vengeance and fire! O Lord, vengeance and fire!’” [1]
▪️ Al-Sufyani’s deep resentment, hostility, and rage toward the Shiites are unmistakable:
📜 “As for Al-Sufyani … his fury and aggression are directed solely against our Shiites.” [2]
✅ References:
1. Al-Nu‘mani, Al-Ghayba, p. 306. A similar narration appears in: Al-Saduq, Kamal al-Din, vol. 2, p. 651.
2. Al-Nu‘mani, Al-Ghayba, p. 301.
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🔗 https://t.me/asrzohur110/3465
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
▪️ Al-Sufyani is described as red-faced, fair-haired, and blue-eyed.
▪️ He has never seen Mecca or Medina.
▪️ The spirit of revenge and the fire of war surge within Al-Sufyani:
📜 “Al-Sufyani is red-faced, fair-haired, and blue-eyed. He has never worshipped Allah, nor has he ever seen Mecca or Medina. He says: ‘O Lord, vengeance and fire! O Lord, vengeance and fire!’” [1]
▪️ Al-Sufyani’s deep resentment, hostility, and rage toward the Shiites are unmistakable:
📜 “As for Al-Sufyani … his fury and aggression are directed solely against our Shiites.” [2]
✅ References:
1. Al-Nu‘mani, Al-Ghayba, p. 306. A similar narration appears in: Al-Saduq, Kamal al-Din, vol. 2, p. 651.
2. Al-Nu‘mani, Al-Ghayba, p. 301.
➖➖➖➖➖➖➖➖
🔗 https://t.me/asrzohur110/3465
🆔 @ASRZOHUR110
🆔 @rahyafte_en
🔴 U.S. Treasury Secretary Scott Bessent:
“The time has come for the world to choose between the United States and Iran.”
🌐 Is the world moving toward a new bipolar order and a civilizational confrontation?
The confrontation between Iran and the Shiite axis on one side, and the United States and the Jewish axis on the other, is a war over “the future of humanity.”
🔻 For more information:
🔗 https://t.me/asrzohur110/3467
➖➖➖➖➖➖➖➖
🔗 https://t.me/asrzohur110/3466
🆔 @ASRZOHUR110
🆔 @rahyafte_en
“The time has come for the world to choose between the United States and Iran.”
🌐 Is the world moving toward a new bipolar order and a civilizational confrontation?
The confrontation between Iran and the Shiite axis on one side, and the United States and the Jewish axis on the other, is a war over “the future of humanity.”
🔻 For more information:
🔗 https://t.me/asrzohur110/3467
➖➖➖➖➖➖➖➖
🔗 https://t.me/asrzohur110/3466
🆔 @ASRZOHUR110
🆔 @rahyafte_en
🔴 A Trump Cabinet Secretary, the Heavenly Call, and the Confrontation Between the Shiite and Jewish Axes
✍️ Mostafa Amiri
🔻 Scott Bessent, U.S. Treasury Secretary:
“The time has come for the world to choose between the United States and Iran.” [1]
This dichotomy raises a much bigger question: Is the world entering a phase in which two opposing camps are taking shape?
In the narrations concerning the Heavenly Call (Al-Sayha al-Samawiyya), we find references to a confrontation between two opposing camps — one of which consists of the followers of the Commander of the Faithful, Imam Ali, and the Shiite axis.
Recent events are making this pattern increasingly perceptible to audiences.
This civilizational confrontation between the two camps will continue until it reaches its climax in the year of the Appearance of Imam al-Mahdi, at the time of the Heavenly Cry.
Hadiths concerning the Heavenly Call explicitly state that the camp of truth and the camp of falsehood will assemble in opposing ranks, with the dividing lines between them becoming unmistakably clear:
📜 “In the month of Ramadan, at dawn, a caller will proclaim from the East: ‘O people of guidance, gather together!’ And after twilight disappears, a caller will proclaim from the West: ‘O people of falsehood, gather together!’” [2]
The gathering of the camp of truth on the final Friday of the holy month of Ramadan, in opposition to the camp of falsehood, points to a significant, previously established reality on the global stage: the world's public consciousness is being aligned along two distinct and opposing axes.
In essence, the confrontation between Iran and the Shiite axis on one side, and the United States and the Jewish axis on the other, is a war over “the future of humanity.”
🔻 The Trump administration's cabinet secretary may have put it correctly: the world is moving toward a division into two camps.
“The time has come for the world to choose between the United States and Iran.”
“It is now a time for world leaders to make a decision between ... America and Iran.” [3]
✅ References:
1. The Jerusalem Post (link).
2. Nili-Najafi, Surur Ahl al-Iman, p. 54; Majlisi, Bihar al-Anwar, vol. 52, p. 274.
3. Siasat Daily (link).
✅ For further reading:
🔗 https://t.me/asrzohur110/2168 (En)
🔗 https://t.me/asrzohur110/1876 (En)
➖➖➖➖➖➖➖➖
🔗 https://t.me/asrzohur110/3467
🆔 @ASRZOHUR110
🆔 @rahyafte_en
✍️ Mostafa Amiri
🔻 Scott Bessent, U.S. Treasury Secretary:
“The time has come for the world to choose between the United States and Iran.” [1]
This dichotomy raises a much bigger question: Is the world entering a phase in which two opposing camps are taking shape?
In the narrations concerning the Heavenly Call (Al-Sayha al-Samawiyya), we find references to a confrontation between two opposing camps — one of which consists of the followers of the Commander of the Faithful, Imam Ali, and the Shiite axis.
Recent events are making this pattern increasingly perceptible to audiences.
This civilizational confrontation between the two camps will continue until it reaches its climax in the year of the Appearance of Imam al-Mahdi, at the time of the Heavenly Cry.
Hadiths concerning the Heavenly Call explicitly state that the camp of truth and the camp of falsehood will assemble in opposing ranks, with the dividing lines between them becoming unmistakably clear:
📜 “In the month of Ramadan, at dawn, a caller will proclaim from the East: ‘O people of guidance, gather together!’ And after twilight disappears, a caller will proclaim from the West: ‘O people of falsehood, gather together!’” [2]
The gathering of the camp of truth on the final Friday of the holy month of Ramadan, in opposition to the camp of falsehood, points to a significant, previously established reality on the global stage: the world's public consciousness is being aligned along two distinct and opposing axes.
In essence, the confrontation between Iran and the Shiite axis on one side, and the United States and the Jewish axis on the other, is a war over “the future of humanity.”
🔻 The Trump administration's cabinet secretary may have put it correctly: the world is moving toward a division into two camps.
“The time has come for the world to choose between the United States and Iran.”
“It is now a time for world leaders to make a decision between ... America and Iran.” [3]
✅ References:
1. The Jerusalem Post (link).
2. Nili-Najafi, Surur Ahl al-Iman, p. 54; Majlisi, Bihar al-Anwar, vol. 52, p. 274.
3. Siasat Daily (link).
✅ For further reading:
🔗 https://t.me/asrzohur110/2168 (En)
🔗 https://t.me/asrzohur110/1876 (En)
➖➖➖➖➖➖➖➖
🔗 https://t.me/asrzohur110/3467
🆔 @ASRZOHUR110
🆔 @rahyafte_en