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♨️‌ ️‌مادران آمریکایی هم از وضعیت پوشاک احساس خطر کردن

‌🔹️ ‌لباس‌های دخترونه و پسرونه رو مقایسه می‌کنن و میگن چرا باید لباس دختربچه‌ها کوتاه‌تر، تنگ‌تر و بازتر از پسرونه باشه؟!
💗 کانال رهیافتگان ( انجمن شهید ادواردو آنیلی( مهدی) را به دوستان خود معرفی کنید.
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🎬 #انیمیشن کودکانه به زبان انگلیسی "Eid of Love"

یک جهان چشم به راه توست
تا با آمدنت، عدالت جای ظلم را بگیرد،
و زمین پر از نور و شادی شود. 🔅🕊

🎥 #حتما_ببینید ؛ تولیدی رسانه مهدیاران
ویژه #عید_بیعت و سالروز آغاز امامت امام زمان عجل‌الله‌فرجه ✨
💗 کانال رهیافتگان ( انجمن شهید ادواردو آنیلی( مهدی) را به دوستان خود معرفی کنید.
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The Day God Was Pleased—and the Day the Prophet Was Martyred

🔷 The Day God Was Pleased—and the Day the Prophet Was Martyred

The verses of Tabligh (5:67) and Ikmal (5:3) illuminate the central place of the wilayah of Imam Ali (peace be upon him) within the structure of Islam.

The mission of the Messenger of Allah ﷺ did not reach its completion merely by conveying a collection of laws and teachings. The proclamation of wilayah was the link that completed this divine mission.

The Qur’an declares:

“O Messenger! Convey what has been revealed to you from your Lord…”

(Qur’an 5:67)

And following the event of Ghadir, Allah declares:

“Today I have perfected your religion for you, completed My favor upon you, and chosen Islam as your religion.”

(Qur’an 5:3)

Ghadir, therefore, was not merely a political or historical event. It was the moment when the structure of divine religion was completed through wilayah, ensuring that the path of guidance would continue after the Messenger of Allah ﷺ.

Even during the final days of his life, amid illness and suffering, the Prophet ﷺ continued to strive to preserve this path and establish the wilayah of Imam Ali (peace be upon him).

From this perspective, the Messenger of Allah ﷺ can be regarded as the first martyr of the path of wilayah—the Prophet who carried his mission to his final breath in defense of the true path of Islam.

His final days reveal not only the depth of his suffering, but also the magnitude of his concern for the future of the Ummah. His message was not merely about establishing a religion; it was about ensuring that divine guidance would not be abandoned after his departure.

The loneliness of the Messenger of Allah ﷺ, his suffering, and the events surrounding his final illness remain among the most painful chapters in the history of Islam.

The Prophet completed his mission.
Ghadir completed the religion.
And the Messenger of Allah ﷺ became the first martyr on the path of wilayah.

May Allah grant us the understanding and loyalty to the path of Muhammad ﷺ and the Ahl al-Bayt (peace be upon them).

#Ghadir #Wilayah #ImamAli #AliIbnAbiTalib #AyatAlTabligh #AyatAlIkmal #Imamate #ProphetMuhammad #AhlulBayt #IslamicHistory #Shiism #GhadirKhum #MessengerOfAllah #MartyrdomOfTheProphet #Seerah #MuhammadKhaneifarzadeh #SahebMedia

🔗 Saheb Media:
https://eitaa.com/Sahebmedia1/2699

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What Is the Greatest “Good” in the Sight of God?

🔷 What does Allah Himself call the greatest “good”?

The Qur’an gives us a profound answer:

“What remains with Allah is better for you, if you are believers.”

(Qur’an 11:86)

There are countless forms of goodness in our lives. Caring for orphans is good. Praying on time is good. Helping the poor, building schools, serving others, and easing people’s difficulties are all noble deeds.

No one is saying otherwise.

But if Allah Himself tells us what is “better for you”, then we should pay attention to what He is pointing toward.

“بَقِيَّةُ اللَّهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ”

In the teachings of Ahl al-Bayt (peace be upon them), Baqiyyatullah is associated with the divine proof and, in particular, Imam al-Mahdi (peace be upon him).

This does not diminish the value of other good deeds. Rather, it gives them direction.

You may feed an orphan and earn immense reward.
You may pray at the proper time and draw closer to Allah.
You may help the needy and serve humanity.

All of these are paths toward goodness.

But knowing the Imam, remaining loyal to the wilayah of Ahl al-Bayt, and helping preserve the faith of people in the age of occultation gives these efforts a greater direction and purpose.

This is why serving Imam al-Mahdi (peace be upon him) is not merely an emotional expression of love.

It can mean guiding people toward faith, preserving the teachings of Ahl al-Bayt, defending truth, protecting people from losing their connection with religion, and helping those who are being swept away by the currents of our time.

The true believer is not someone who merely waits for the Imam.

The true believer prepares people for him.

When people are being pulled away from faith, someone must reach out and bring them back. When ignorance spreads, someone must preserve knowledge. When hope disappears, someone must keep the light of wilayah alive.

That, too, is a form of serving the Imam of our time.

So let us not ask only:

“What good deed can I do?”

Let us also ask:

“Which good deed brings me closer to Allah, strengthens wilayah, and helps others remain on the path of divine guidance?”

For the believer, Baqiyyatullah is not merely a name to be spoken.

He is a direction toward which the heart, faith, and deeds must move.

اللهم عجل لوليك الفرج 🤲

#Baqiyyatullah #ImamMahdi #AlMahdi #Wilayah #AhlulBayt #Mawaddah #Madhhab #IslamicTeachings #Mahdism #AwaitingTheMahdi #Intizar #ShiaIslam #AhlAlBayt #IslamicKnowledge #SahebMedia #MuhammadKhaneifarzadeh

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🔷 A Strange Admission by Abu Bakr

One of the well-known principles of Islamic jurisprudence is:

“The admission of a sane person against himself is legally binding.”

(Al-iqrar ‘ala al-nafs)

In other words, when a mentally competent person acknowledges something against his own interests, that admission carries significant legal weight.

This principle raises an important historical question concerning Abu Bakr, the first caliph.

According to reports attributed to Abd al-Rahman ibn Awf, Abu Bakr, during the final hours of his life, expressed deep regret over three matters. Among the statements attributed to him is:

“I wish I had not opened Fatimah’s house, even if it had been closed for confrontation, and I wish I had not sent men into it by force.”

If this report is accepted as authentic, its implications are profound.

It would mean that, at the end of his life, Abu Bakr himself expressed regret over actions involving the house of Lady Fatimah al-Zahra (peace be upon her)—the daughter of the Messenger of Allah ﷺ and a member of the Ahl al-Bayt.

The issue becomes even more serious when considered alongside reports concerning the use of fire as a means of punishment. The Prophetic tradition contains explicit prohibitions against punishing people by fire, reserving punishment by fire for Allah.

Therefore, the historical question remains:

If the report of Abu Bakr’s final admission is authentic, what does his own regret tell us about what happened to the household of Fatimah al-Zahra (peace be upon her)?

For those who study the history of the early Islamic period, this is not merely a question of politics.

It is a question of testimony, responsibility, and the sanctity of the household of the Prophet ﷺ.

May Allah grant us the courage to examine history with honesty, justice, and without fear.

#HistoricalAdmission #FatimahAlZahra #AhlulBayt #HouseOfFatimah #IslamicHistory #AbuBakr #Wilayah #ShiaIslam #ProphetMuhammad #AhlAlBayt #IslamicJurisprudence #HistoryOfIslam #SahebMedia #MuhammadKhaneifarzadeh

🔗 Saheb Media:
https://eitaa.com/Sahebmedia1/2720

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🔴 Instagram Post by Netanyahu’s Son: All Eyes Are on Kurdistan

✍️ Mostafa Amiri

🔻 Israel and the United States intend to establish an autonomous region and support the independence of Syria’s Kurds, similar to the Kurdistan Region in Iraq.

In addition to advancing the “Nile to Euphrates” vision, this would allow them to cut off western Iraq and eastern Syria, making the route of the Shiite Axis of Resistance toward Palestine more difficult.

➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3229
🆔 @ASRZOHUR110
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🔴 Sufyani, Israel & Iraqi Kurdistan

✍️ Mostafa Amiri

▪️ Sufyani is portrayed as a representative of the Jews in the turmoil of the Levant. However, in the narrations concerning Sufyani’s attack on Iraq, there is no reported mention of an attack on Kurdish-populated areas.

🔻 On the imagined “Nile to Euphrates” map, Israel considers the Kurds to be its principal neighboring people.

➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3230
🆔 @ASRZOHUR110
🆔 @rahyafte_en

🔴 How “Biblical Interpretation” Became America’s “War Machine”

✍️ Mostafa Amiri

🔻 A key question in Western theology: How did a new interpretation of the Bible shape the ideological backbone of Christian Zionism and war theology in the United States?

1️⃣ The Starting Point: Protestant Futurist Interpretation

In the 19th century, John Nelson Darby, an English clergyman, introduced the idea that:

“Biblical prophecies concerning the Jewish people are not about the past; they concern the end times.”

Its consequences:

▪️ “The return of the Jews to Palestine” = fulfillment of prophecy.
▪️ “The establishment of Israel” = the beginning of the final stage of history.
▪️ “Global opposition to Israel” = a sign that Christ’s return is approaching.

This theory was later popularized through the Scofield Reference Bible and became a major pillar of belief among American evangelicals.

2️⃣ Selective Interpretation of the Bible and Its Transformation into a “Political Project”

📖 Zechariah 12:2–3 → “All nations will gather against Jerusalem.”
📖 Zechariah 14:2 → “The end-times battle in Jerusalem.”
📖 Joel 3:2 → “God’s judgment upon nations that fought against Israel.”

Christian Zionism gave these passages an ideological interpretation:

▪️ “Whoever opposes Israel opposes God.”
▪️ “Every war against Israel is part of God’s end-times battle.”
▪️ “One day, the entire world will stand against Israel.”

3️⃣ From Interpretation to Foreign Policy

In the 20th century, figures such as Hal Lindsey, Jerry Falwell, Pat Robertson, and Tim LaHaye helped bring these ideas into American political culture and foreign-policy thinking.

🔹 Hal Lindsey, author of The Late Great Planet Earth, presented Israel as the central focus of biblical prophecy and linked opposition to Israel with opposition to God.

The book became a major bestseller and influenced millions of Americans.

🔹 Jerry Falwell argued that a nation’s policy toward Israel could determine God’s judgment upon that nation.

🔹 Pat Robertson and Tim LaHaye presented Israel as a “sign of the end times.”

In LaHaye’s Left Behind series, which reportedly sold more than 80 million copies:

▪️ Israel = God’s chosen people
▪️ Iran and the Shiite axis = the army of the Antichrist
▪️ Nuclear war = part of divine providence

Within this worldview, a global nuclear war is not merely a catastrophe; it can be presented as part of an unavoidable divine plan.

4️⃣ From Ideology to “Military Strategy”

Christian Zionism entered the spheres of Congress, the State Department, and the Pentagon:

▪️ Support for Israel → a religious and political obligation.
▪️ War against Israel’s enemies → carrying out God’s will.
▪️ A two-state solution → opposition to the divine plan.
▪️ Rebuilding Solomon’s Temple → a prerequisite for Christ’s return.

5️⃣ From End-Times Theology to “War Theology”

🔻 War becomes a means of bringing about Messianic peace.

▪️ The invasion of Iraq → given a messianic justification.
▪️ Confrontation with Iran → presented as a “divine necessity.”
▪️ Conflicts in Syria and Lebanon → interpreted as part of the battle against the “axis of evil.”
▪️ Wars leading to the collapse of the Muslim world → viewed as bringing the Kingdom of Christ closer.

Mike Pence, Mike Pompeo, and Mike Huckabee have all made statements portraying Israel as central to God’s plan for the end times.

6️⃣ Why Is This Ideology Dangerous?

🔻 Foreign policy becomes a matter of divine revelation.

🔻 Regional conflicts become signs of the end times.

🔻 Islam and Iran are portrayed as obstacles to Christ’s return.

🔻 American decision-making moves toward the logic of preemptive war.

7️⃣ The Foundation of America’s “War Theology” in the Middle East

“The world must pass through the final battle, which in political language is called the New World Order.”

🔻 The transformation of biblical interpretation into political strategy has become one of the most important developments in Western political theology.

➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3233
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💠 #quran

🌸🎧

💠 #page_403

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📆 Daily Calendar

🌺 Today: Wednesday
🌞 4 Shahrivar 1405 Solar Hijri
☪️ 13 Rabiʿ al-Awwal 1448 AH
✝️ August 26, 2026 AD
🕎 13 Elul 5786 Hebrew

🌍 Islamic Occasions ➖➖➖➖➖➖

The Tragedy of the Attack on the House of Lady Fatimah al-Zahra (peace be upon her)

The attack on the house of Lady Fatimah al-Zahra (S), the setting fire to the door of her house and injuring her, carried out by a group led by the second caliph, and the forcible taking of Imam Ali (A) to the mosque to obtain his allegiance (11 AH).

📚 Learn More:
📖 Jewish Actions Following the Prophet (PBUH)
👉 https://jscenter.ir/judaism-and-islam/jewish-intrigue/18450

Jewish Actions Against the Forces of Truth After the Prophet (PBUH)

Following the martyrdom of the Prophet of Islam (PBUH), and as the forces of influence—the leaders of Saqifah and the Jews—entered the stage of implementing their objectives, the forces of truth also responded and entered the field of resistance.

One of the operational stages of the forces of falsehood was confronting those devoted individuals who had sacrificed their lives for their beliefs.

The methods of the forces of falsehood varied according to the position and status of individuals within the forces of truth, ranging from harassment and persecution to exile. The forces of falsehood also sought to infiltrate the ranks of the forces of truth and recruit individuals from among them.

The following sections examine these cases and their historical evidence.

1. Harassment and Persecution

One of the most significant examples of harassment and persecution by the forces of falsehood is the painful assault upon Lady Fatimah al-Zahra (S).

During the effort to obtain allegiance for the first caliph, the members of Lady Fatimah's household were explicitly threatened with having their house burned. They came to the door of Lady Fatimah's house carrying fire and shouted:

“Burn the house and everyone inside it!”

They threatened to burn them if they refused to pledge allegiance. [1–4]

Another sign of the mistreatment of Lady Fatimah (S) is that she died angry with the first caliph and remained estranged from him until her death. [5]

A third sign of the mistreatment of Lady Fatimah (S) is found in Abu Bakr's regret at the time of his death. During Abu Bakr's illness, Abd al-Rahman ibn Awf visited him. After greeting him and speaking briefly, Abu Bakr said:

“During my life, I regret three things that I did and wish I had not done. One of them was the attack on Fatimah's house. I wish I had not violated the sanctity of Fatimah's house, even though they had closed it for war.” [6]

In another example, Ammar ibn Yasir referred to Uthman as “Naʿthal.” [7] Naʿthal was a Jewish man living in Medina to whom Uthman was compared by his opponents. [8]

A number of the Companions, including Ibn Masʿud, wrote down some of their objections to Uthman and went to his house. When they reached the door, they all withdrew except Ammar, who entered and advised him. On Uthman's orders, Ammar was beaten so severely that he developed a hernia and could no longer control his urination.

Ammar later said:

“I am the man of Quraysh who has been beaten: once for embracing Islam, and another time by Uthman because of commanding what is right and forbidding what is wrong.” [9]

In another incident, Ammar opposed the ruling authorities over an issue. On Uthman's orders, he was beaten until he lost consciousness, and the people carried him to the house of Umm Salamah.

Ammar regained consciousness shortly before sunset that Friday and performed his prayer. [10]

Ammar's opposition led Uthman to threaten him with death. [11]

2. Exile

One of the reasons for Abu Dharr's exile to al-Rabadhah was his disagreement with Kaʿb al-Ahbar over the status of zakat and financial obligations.

During the reign of the third caliph, the wealth of Abd al-Rahman was being distributed. Abu Dharr was sitting in a corner of the gathering. Uthman asked Kaʿb:

“Abu Ishaq! Once zakat has been paid on wealth, is there any further obligation upon it?”

Kaʿb answered:

“No.”

Abu Dharr stood up, struck Kaʿb in the face with his staff, and said:

“Son of a Jewish woman! Do you think that there is no right in people's wealth other than zakat?! Does God not say: ‘They give preference to others over themselves, even though they are in need’? Does God not say: ‘They give their food, despite loving it, to the needy, the orphan, and the captive’? Does God not say: ‘And in their wealth is a recognized right for the beggar and the deprived’?” [12]

Uthman turned to Abu Dharr and said:

“You cause me much distress. Turn your face away from me, for you have offended me.”

He then sent Abu Dharr into exile in al-Rabadhah. [13]

An imaginative depiction of Abu Dharr.

Kaʿb al-Ahbar also sought refuge with Uthman on other occasions because he feared Abu Dharr and hid behind Uthman. [14]

Before this, Abu Dharr had been exiled by Uthman to Syria. Following Muʿawiyah's objection, he was returned to Medina. [15]

3. Infiltration and Recruitment from the Forces of Truth

The forces of falsehood sought to infiltrate the ranks of the forces of truth and recruit individuals from among them. They searched for suitable figures on whom they could invest.

Zubayr, who until shortly before had been one of the strongest defenders of the authority of the Ahl al-Bayt, was a suitable candidate.

Among the large number of Companions, Zubayr was suddenly designated as one of the candidates for the caliphate. The reason was that Zubayr had become ready to separate himself from the Commander of the Faithful (A). Therefore, they invested in him and revived and activated his desire for worldly gain.

After Uthman's selection by the council, Zubayr acquired enormous wealth and property.

The pursuit of status, combined with worldly wealth and luxury, transformed Zubayr from a sword-bearing defender of Lady Fatimah's house [16] into an opponent who claimed the caliphate and stood directly against the Commander of the Faithful (A).

4. Mass Killing

Throughout history, the Jews have been known for killing their opponents.

One example is the story of the People of the Ditch (Ashab al-Ukhdud). After the people of Najran converted to Christianity, the Jewish ruler Dhu Nuwas marched against them with his army. When they refused to return to Judaism, Dhu Nuwas ordered twelve thousand of them to be thrown into pits of fire and killed seventy thousand others. [17]

During the lifetime of the Messenger of Allah (PBUH), some people explicitly stated that fear of Jewish persecution was the reason they had not embraced Islam. [18]

In one case, a Jew from Yemen traveled to Medina, converted to Islam, and after returning home was dismembered on the orders of the local ruler. [19]

The motivation for killing had become a psychological condition among the Jews. [20] A narration from the Messenger of Allah (PBUH) states:

“Whenever two Jews and one Muslim are alone in a place, they will decide to kill him.” [21]

The Commander of the Faithful (A) also said:

“A Muslim is not safe from six people: a Jew, a Christian, a Zoroastrian, a wine-drinker, a chess player, and one who continually exposes his mother's honor.” [22]

Some also maintain that the martyrdom of the Messenger of Allah (PBUH) resulted from lethal poison administered by Jews at Khaybar.

Zaynab bint al-Harith, the wife of Sallam ibn Mishkam and sister of Marhab al-Khaybari, placed poison in the shoulder of a sheep and gave it to the Messenger of Allah (PBUH). The poison killed the Prophet three years later.

Some reports also state that two of the Companions of al-ʿAqabah who intended to assassinate the Messenger of Allah (PBUH) were Jews. [23]

In the period following the Messenger of Allah (PBUH), reports of Jewish killings also exist. Among the most important examples are the following:

A. The Failed Assassination of the Commander of the Faithful (A)

The ruling faction achieved its objective by usurping the authority of the Ahl al-Bayt, but the final stage of the plan remained incomplete.

Ali (A) had to be completely removed from the scene.