https://t.me/caronline/70799

🆔 @rahyafte_en

https://t.me/caronline/70801

🆔 @rahyafte_en

🌙 If you feel up to it, pray the Night Prayer.
Pray it however you are able—God will take care of the rest.

I offer it to Him broken and imperfect,
but He accepts it whole and complete. 🤍

🌺 Ayatollah Nāsirī
🌙 #NightPrayer

https://t.me/rahyafte_com/73350

🆔 @rahyafte_en

قسمت اول

بانوی آمریکایی:
حجاب من را مسلمان کرد
💗 کانال رهیافتگان ( انجمن شهید ادواردو آنیلی( مهدی) را به دوستان خود معرفی کنید.
@rahyafte_com
🌐 rahyafteha.ir

🔸 Pay attention to Yemen...! 🔸

📝 A memory shared by Dr. Ali Haeri Shirazi
(son of the late Ayatollah Haeri Shirazi) about his father:

My father was living through his final days. The doctors referred to his condition as “septic infection” (sepsis). Sepsis is a dangerous and potentially fatal condition caused by an extreme immune response to a severe infection. Severe sepsis can lead to septic shock, which had caused my father's blood pressure to fall below 7. A medication was being continuously and gradually infused into his body in an attempt to prevent his blood pressure from dropping dangerously low.

These circumstances would plunge my father into a deep and unusual sleep—a state resembling a coma...

That night, it was my turn to stay at his bedside. He seemed to drift back and forth between consciousness and unconsciousness. In the middle of the night, he looked at me and said:

“Ali, come here!”

Then, immediately, he asked:

“What is happening in Yemen?!”

I looked at him in surprise.

“Where did they hit with the missiles?”

It was as though he was witnessing an event that I knew nothing about.

I said, “You were dreaming. We’re in Namazi Hospital right now.”

He turned his face away and said:

“No, it wasn’t a dream! Pay attention to Yemen. Follow the news from Yemen. The End Times will begin from Yemen. From the launching of the first missiles!”

Then he fell silent for a long time.

Once again, he said:

“Ali, come here!”

He motioned for me to bring my head closer. I placed my head next to his mouth. In a faint, almost voiceless tone, he said:

“God willing, you will witness the ظهور (the Reappearance).”

The hairs on my body stood on end.

I said, “God willing.”

Yet in my heart, I attributed the whole experience to his coma-like state and moved on...

Until these days, when the first missiles were launched from Yemen toward Israeli and American interests with indescribable boldness...

And the strait known as one of the world's most important waterways has become unsafe for Israeli and American ships.

Yemen, standing alone, is taking its place in the struggle and standing up with honor.

Once again, I hear my father's voice:

🔸 “Pay attention to Yemen...” 🔸

http://t.me/+PDBzGjBq2z2EpWMk

https://t.me/rahyafte_com/73372

🆔 @rahyafte_en

🌸 He said:

“From the time I became religiously accountable, I never abandoned my Night Prayer.”

He would wake up one hour before the dawn prayer (Fajr), perform the Night Prayer, recite the Qur’an, and weep out of fear of God. 🤍

🌸 Ayatollah Ali Safi Golpaygani (may he rest in peace)
🌙 #NightPrayer

https://t.me/rahyafte_com/73374

🆔 @rahyafte_en

بانوی رهیافته آمریکایی :
علمی بودن قرآن من را متعجب کرد
💥تجربه اولین نماز من
💗 کانال رهیافتگان ( انجمن شهید ادواردو آنیلی( مهدی) را به دوستان خود معرفی کنید.
@rahyafte_com
🌐 rahyafteha.ir

🎥 بلاگر آمریکایی: چرا هیچ کشور مسلمانی در لیست ۱۰ کشور برتر در جرم و جنایت نیست؟
💗 کانال رهیافتگان ( انجمن شهید ادواردو آنیلی( مهدی) را به دوستان خود معرفی کنید.
@rahyafte_com
🌐 rahyafteha.ir

🔴 Ceuta, Spain: From the Launching Point of the “Conquest of al-Andalus” to Netanyahu’s “Threat”

✍️ Mostafa Amiri

🔻 The city of Ceuta (Sebta) lies at the tip of the Strait of Gibraltar, outside the European mainland. However, since 1995, it has been an autonomous city under Spanish sovereignty.

Interestingly, in 92 AH (711 AD), Muslim forces launched their campaign into Europe from this very region, establishing the civilization of al-Andalus, which remained in Europe for nearly 800 years.

The city is situated at the entrance of the Strait of Gibraltar, a strategic passage connecting the Mediterranean Sea to the Atlantic Ocean and one of the world's most important maritime trade routes.

This territory is disputed between Morocco and Spain. The Kingdom of Morocco is considered one of the principal allies of Israel and the United States.

However, Spain did not allow the United States to use its territory for military action against Iran. Spain is also among the few European countries that has openly supported Palestine.

Not long ago, Netanyahu threatened Spain with punishment. Within a few months, this region was subjected to an influx of migrants.

🔻 Today, we are witnessing a war over straits and strategic territories, while the “Jewish axis” has its eyes firmly fixed on the world’s “routes of wealth.”

➖➖➖➖➖➖➖
https://t.me/asrzohur110/3363
🆔 @ASRZOHUR110
🆔 @rahyafte_en

🔴 The “Time” and “Location” of the Iranian Army’s Entry into Iraq During the Sufyani’s Attack

✍️ Mostafa Amiri

▪️ Previously, it was stated that the “time” when the Khurasani army from Iran enters Iraq to repel the Sufyani’s attack and confront the events preceding the ظهور (Appearance) will be during the months of Muharram and Safar, coinciding with the Shiite mourning season and the Arbaeen pilgrimage season. Of course, this view is based on the assumption that the period between the Sufyani and the Appearance is fifteen months.

▪️ However, the more widely held view considers the final six months to be the relevant period. In this case, if the interval between the Sufyani and the Appearance is six months, the Sufyani’s attack on Iraq would take place in late Ramadan and early Shawwal. Both views have strong supporting arguments.

As for the “location” where the Iranian army enters Iraq, there is evidence in the hadith tradition.

▪️ After gaining control of Syria, the Sufyani marches toward Iraq. He first attacks Baghdad, causing the capital to fall, and then moves against Kufa and Najaf.

▪️ At this point, the army from Iran—among whom are also some of the special companions of Imam al-Mahdi—rapidly crosses the waystations and enters Iraq:

يَبْعَثُ السُّفْيَانِيُّ جَيْشاً إِلَى الْكُوفَةِ...فَيُصِيبُونَ مِنْ أَهْلِ الْكُوفَةِ قَتْلًا وَ صُلْباً وَ سَبْياً فَبَيْنَا هُمْ كَذَلِكَ إِذْ أَقْبَلَتْ رَايَاتٌ مِنْ قِبَلِ خُرَاسَانَ وَ تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً وَ مَعَهُمْ نَفَرٌ مِنْ أَصْحَابِ الْقَائِمِ.

“The Sufyani sends an army toward Kufa... They inflict killing, crucifixion, and captivity upon the people of Kufa. While they are in this state, banners from the direction of Khurasan advance, rapidly traversing the waystations, and among them are a number of the companions of al-Qa’im.”

— Nu‘mani, al-Ghaybah, p. 280

▪️ The phrase «تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً» — “rapidly traversing the waystations” indicates, according to this interpretation, that the necessary infrastructure along the route from Iran’s borders to Kufa and Najaf would already have been prepared, enabling the Iranian army to reach its destination so quickly.

Therefore, the Arbaeen pilgrimage season, along with the development and preparation of border crossings and waystations along the route from Iran to Kufa and Najaf, can be considered from the perspective of Mahdist futurism. From this perspective, the authorities’ use of the Arbaeen season as an opportunity to develop and prepare such infrastructure is regarded as significant.

🔻 In particular, attention to the Mehran border crossing—as the “closest” route toward Baghdad and Najaf—is noteworthy.

➖➖➖➖➖➖➖
https://t.me/asrzohur110/3364
🆔 @AsrZohur110
🆔 @rahyafte_en

🔴 “Arbaeen Processions”: Training for Ground Warfare Against the Sufyani’s Army

✍️ Mostafa Amiri

▪️ After the 70,000-strong army of the Sufyani enters Iraq and Shiites in Kufa and Najaf are massacred, the Iranians enter Iraq through the southern and western borders of Iran to defend the sanctity of the Shiite holy sites and inflict a severe defeat on the Western-backed Sufyani:

«يَبْعَثُ السُّفْيَانِيُّ جَيْشاً إِلَى الْكُوفَةِ وَ عِدَّتُهُمْ سَبْعُونَ أَلْفاً فَيُصِيبُونَ مِنْ أَهْلِ الْكُوفَةِ قَتْلًا وَ صُلْباً وَ سَبْياً فَبَيْنَا هُمْ كَذَلِكَ إِذْ أَقْبَلَتْ رَايَاتٌ مِنْ قِبَلِ خُرَاسَانَ وَ تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً وَ مَعَهُمْ نَفَرٌ مِنْ أَصْحَابِ الْقَائِم‏»

“The Sufyani sends an army toward Kufa, numbering seventy thousand. They inflict killing, crucifixion, and captivity upon the people of Kufa. While they are in this state, banners from the direction of Khurasan advance, rapidly traversing the waystations, and among them are a number of the companions of al-Qa’im.” [1]

▪️ In the book al-Mustadrak ‘ala al-Sahihayn, there are also indications of part of the same مضمون (content/theme) found in the recognized Shiite hadith tradition:

«عَن أبي‌رُومانَ عَن عَلِيِّ بنِ أبي‌طالِبٍ قالَ: يَظهَرُ السُّفيانِيُّ عَلَى الشّامِ ... فَتُقبِلُ طائِفَةٌ مِنهُم حَتّى يَدخُلوا أرضَ خُراسانَ و تُقبِلُ خَيلُ السُّفيانِيِّ في طَلَبِ أهلِ خُراسانَ و يَقتُلونَ شيعَةَ آلِ مُحَمَّدٍ بِالكوفَةِ ثُمَّ يَخرُجُ أهلُ خُراسانَ في طَلَبِ المَهدِيِّ»

“Abu Rumān, from ‘Ali ibn Abi Talib, said: The Sufyani will gain control over Syria... A group among them will proceed until they enter the land of Khurasan, while the cavalry of the Sufyani will pursue the people of Khurasan and kill the Shiites of the family of Muhammad in Kufa. Then the people of Khurasan will set out in search of al-Mahdi.” [2]

▪️ At this point, the Iranian army—among whom are also some of the special companions of Imam al-Mahdi—rapidly crosses the waystations and enters Iraq:

«أَقْبَلَتْ رَايَاتٌ مِنْ قِبَلِ خُرَاسَانَ وَ تَطْوِي الْمَنَازِلَ طَيّاً حَثِيثاً وَ مَعَهُمْ نَفَرٌ مِنْ أَصْحَابِ الْقَائِم»

“Banners from the direction of Khurasan advance, rapidly traversing the waystations, and among them are a number of the companions of al-Qa’im.” [3]

▪️ And in this ground war, a severe defeat is inflicted upon the Sufyani’s army:

«تَهرُبُ خَیلُ السُّفیانِی فَعِندَ ذلِکَ یتَمَنَّی النّاسُ المَهدِی و یطلُبونَهُ»

“The cavalry of the Sufyani flees. At that point, the people long for al-Mahdi and seek him.” [4]

🔻 The experience of eight years of the Sacred Defense, living in southern and western Iran, as well as the opportunity provided by the Arbaeen season and the construction of waystations and Mawkib service camps, was—and continues to be—a school for preparation and participation, but this time in search of Imam al-Mahdi:

«أهلُ خُراسانَ في طَلَبِ المَهدِيِّ»

“The people of Khurasan [will set out] in search of al-Mahdi.” [5]

✅ Notes:
1. Nu‘mani, al-Ghaybah, p. 280.
2. al-Nishaburi, al-Mustadrak ‘ala al-Sahihayn, Vol. 8, p. 289.
3. Nu‘mani, al-Ghaybah, p. 280.
4. al-Muttaqi al-Hindi, Kanz al-‘Ummal, Vol. 14, p. 588.
5. al-‘Asimi, al-‘Asal al-Musaffa, Vol. 1, p. 263.

➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3365
🆔 @ASRZOHUR110
🆔 @rahyafte_en

#quran

🌸🎧

#page_426

🌐 @rahyafte_en

🔴 Lectures & Teachings on Mahdist Supplications

🔻 Mostafa Amiri

▪️ Commentary on Ziyarat Āl Yāsīn

1️⃣ Introduction

➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3367
🆔 @ASRZOHUR110
🆔 @rahyafte_en

In the Name of Allah, the Most Compassionate, the Most Merciful.

All praise belongs to Allah, the Lord of the worlds.

God willing, and through His grace and divine favor, we intend to begin with you, our dear and respected audience, a series of audio lectures offering a commentary on Ziyarat Āl Yāsīn, and, God willing, continue this journey together.

As you know, Ziyarat Āl Yāsīn is one of the most important and well-known supplications and devotional texts related to Imam al-Mahdi. It contains exceptionally profound themes and expressions, encompassing a rich body of knowledge and presenting an overview of a number of Shiʿi beliefs and doctrines.

God willing, over the course of several sessions, we will try to share with you at least some of the most important teachings and key passages of Ziyarat Āl Yāsīn.

As you know, Ziyarat Āl Yāsīn is one of the famous devotional texts addressed to Imam al-Mahdi, beginning with the words:

«سَلامٌ عَلَىٰ آلِ يس، السَّلامُ عَلَيْكَ يَا داعِيَ اللّٰهِ وَرَبَّانِيَّ آياتِهِ»

“Peace be upon the Family of Yāsīn. Peace be upon you, O caller to Allah and O divinely inspired guide to His signs.”

It contains 23 salutations, each referring to one of the particular titles and attributes of Imam al-Mahdi.

This Ziyarat also refers to important elements of Islamic and Shiʿi belief, including Divine Unity (Tawḥīd), Prophethood (Nubuwwah), Imamate (Imāmah), the authority and truthfulness of each of the rightful Imams, Rajʿah (the Return), the Hereafter, the questioning in the grave, the Day of Resurrection, the Ṣirāṭ (the Bridge), Paradise, and Hell.

Faith in these concepts and key elements of Islamic belief is presented as essential.

What is particularly remarkable is that within this Ziyarat, the word “ḥaqq” (truth/right) appears 12 times, while the word “ḥujjah” (proof/divine authority) is also mentioned 12 times.

In this sense, Ziyarat Āl Yāsīn can be understood as a presentation of authentic Shiʿi teachings and beliefs before Imam al-Mahdi—something that has a strong foundation in the transmitted traditions.

There is a precedent for this in narrations concerning the presentation of religious beliefs and teachings to the Imams, such as the well-known account of ʿAbd al-ʿAẓīm al-Ḥasanī, who presented his beliefs before the infallible Imam.

Thus, Ziyarat Āl Yāsīn has a very strong correspondence with the structure of Islamic and Shiʿi knowledge, as well as with the concept of presenting one's faith before the Ahl al-Bayt.

If we wanted to divide Ziyarat Āl Yāsīn into three sections, it could be understood as consisting of:

1️⃣ Salutations — the opening passages offer salutations to the Imam.

2️⃣ Testimony and affirmation — affirming and bearing witness to the fundamental beliefs of Shiʿi faith.

3️⃣ Supplication (Duʿāʾ) — the concluding section consists of prayers and supplications.

So, in essence, the Ziyarat rests upon three major sections: salutations, testimony, and supplication.

🌿 God willing, in the coming sessions, we will first examine the chain of transmission and the authenticity of the narration, and then move on to the more fascinating dimension of the Ziyarat: examining the validity and depth of its content.

And then we will explore the beauty of expressions such as:

«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon the Family of Yāsīn.”

«السَّلامُ عَلَيْكَ يَا داعِيَ اللّٰهِ وَرَبَّانِيَّ آياتِهِ»
“Peace be upon you, O caller to Allah and O divinely inspired guide to His signs.”

When a person recites these words and looks deeply into their meanings, discovering the true significance and terminology behind them, the sweetness of this supplication becomes truly apparent.

For us Persian speakers, God willing, as we delve into the depths of these words and concepts, the recitation and understanding of this beautiful Ziyarat will become even more meaningful and delightful.

🔴 Lectures & Teachings on Mahdist Supplications

🔻 Mostafa Amiri

▪️ Commentary on Ziyarat Āl Yāsīn

2️⃣ The Phrase: “Salāmun ʿalā Āli Yāsīn”

➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3368
🆔 @ASRZOHUR110
🆔 @rahyafte_en

📖 Continuation of the Commentary

In the Name of Allah, the Most Compassionate, the Most Merciful.

All praise belongs to Allah, the Lord of the worlds.

Continuing our commentary on Ziyarat Āl Yāsīn, after our brief introductory discussion, we have now reached the point where we had promised to examine the chain of transmission and authenticity of this Ziyarat.

This is a fairly detailed subject. There are three primary sources in which this supplication has been transmitted. We do not intend to enter into the specialized technical discussions of ʿilm al-ḥadīth here, so let us give a very brief summary:

The overall assessment of the chain of transmission is favorable. The Ziyarat has a mamdūḥ and ḥasan chain, and trustworthy and positively evaluated narrators appear throughout its chain of transmission. The chain ultimately reaches the Second and Third Deputies (Nāʾibs) of Imam al-Mahdi, who transmitted it from the Sacred Precinct (al-Nāḥiyah al-Muqaddasah).

As for whether Ziyarat Āl Yāsīn is a ḥadīth qudsī (sacred hadith) or not, that is not our concern here. In fact, it is unlikely to be a ḥadīth qudsī, so we will move beyond that question and focus on the main discussion: the words and expressions of Ziyarat Āl Yāsīn.

Before entering the first phrase—«سَلامٌ عَلَىٰ آلِ يس»—which itself can be broken down into several parts, such as salām, Āl, Yāsīn, and finally salāmun ʿalā Āli Yāsīn—we need to examine each part separately, step by step.

But before doing so, we need to establish an important methodological principle.

🔎 A Methodological Principle

You should always keep this point in mind:

When dealing with Qurʾanic vocabulary, supplications, and hadith terminology, an initial and purely dictionary-based reference to Arabic lexicons can sometimes be misleading and even problematic.

For example, the word dāʿī may simply mean “one who calls or invites” in the Arabic lexicon. But when we examine how the word is used in the Qurʾan, its meaning can differ dramatically from that basic lexical definition.

Therefore, in order to understand the terminology used in supplications, hadiths, and the Qurʾan, we should initially work with what we might call the “hadith family” and the “Qurʾanic family” of a term.

We need to examine how a word such as dāʿī is used throughout the Qurʾan.

What is the difference between:

دَاعِيَ اللّٰهِ — Dāʿī Allāh
دَاعِيًا إِلَى اللّٰهِ — Dāʿiyan ilā Allāh
and simply
دَاعِي — Dāʿī?

What distinctions exist among these three expressions?

And in the books of supplication, tafsīr, hadith, and Qurʾanic studies, in what senses have each of these expressions been used?

There is an important difference between Dāʿī Allāh and Dāʿī ilā Allāh, and we will explain this distinction in the following discussions.

There may be hadith expressions that, when we consult an ordinary Arabic dictionary, do not give us anything particularly significant. But when we examine related hadiths that belong to the same conceptual and textual family, a much clearer horizon of meaning emerges.

So pay close attention to this principle.

When we encounter expressions such as:

«السَّلامُ عَلَىٰ آلِ يَاسِينَ»
«رَبَّانِيَّ آيَاتِهِ»
«دَاعِيَ اللّٰهِ»

we should not immediately turn to an Arabic dictionary and assume that the lexical meaning alone explains them.

Rather, we should first understand their Qurʾanic and hadith-based meanings.

🌿 The First Phrase: «سَلامٌ عَلَىٰ آلِ يس»

After establishing this methodological principle, we come to the first phrase of Ziyarat Āl Yāsīn:

«سَلامٌ عَلَىٰ آلِ يس»

The word salām can carry three meanings.

🔹 First: Salām can mean a verbal affirmation accompanied by inner conviction regarding what we are saying.

So when we say:

«سَلامٌ عَلَىٰ آلِ يس»

we are affirming and acknowledging the truth of what follows.

Who are Āl Yāsīn?
What does Dāʿī Allāh mean?
What does Rabbanī Āyātih mean?

These questions will be addressed as we proceed.

🔹 Second: Salām can mean safety, peace, and freedom from harm and affliction.

🔹 Third: Salām can mean submission.

In other words:

“I submit myself to that which I am affirming.”

These are among the meanings of salām.

❓ Why “Āl Yāsīn”?

But why does the Ziyarat say:

«سَلامٌ عَلَىٰ آلِ يس»

Why does it not say Salām upon Āl Ṭāhā?

Why not Salām upon Āl Allāh?

Why not Salām upon Āl Muḥammad?

The expression “Salāmun ʿalā Āli Yāsīn” has a Qurʾanic basis, just as it also has a basis in hadith, which we will discuss later.

But first, what does Āl mean?

📚 What Does “Āl” Mean?

Āl is related to the meaning of Ahl—the people, household, or family associated with someone.

Here, some Sunni scholars and theologians have at times argued that Āl refers to the entire Ummah—that is, all the followers of the Prophet and all Muslims.

This issue even appears in the famous theological discussion between Imam al-Riḍā and al-Maʾmūn.

Al-Maʾmūn refers to a narration attributed to the Prophet and argues that the entire Muslim community constitutes the Āl of Muḥammad, even mentioning several Companions as examples.

Imam al-Riḍā, however, responds with a decisive question:

«أَخْبِرُونِي هَلْ تُحَرَّمُ الصَّدَقَةُ عَلَىٰ آلِ مُحَمَّدٍ؟»
“Tell me: Is charity forbidden for the Āl of Muḥammad?”

Al-Maʾmūn answers: Yes.

The Imam then asks:

“Is charity forbidden for the entire Ummah—that is, for all Muslims?”

He answers: No.

After all, one may give charity to a poor Muslim.

Therefore, there is a distinction between Āl and the Ummah.

In other words, Āl does not simply mean the entire Muslim community.

🌟 Who Is Yāsīn?

Now we come to Yāsīn.

According to the cited hadith tradition, Yāsīn is among the names specifically associated with the Prophet Muhammad.

Although Yāsīn is also classified among the ḥurūf muqaṭṭaʿāt—the disconnected letters found at the beginning of certain Qurʾanic chapters—the hadith tradition also identifies it as a name associated with the Prophet.

In al-Kāfī of al-Kulaynī, there is a narration concerning someone who had named himself or his child Yāsīn.

Imam al-Ṣādiq reportedly objected, explaining that Yāsīn is a name specifically associated with the Prophet, whereas names such as Muḥammad had been permitted for people's children.

Based on this narration, names such as Yāsīn and Ṭāhā, when understood as specific prophetic names, are discussed differently from ordinary personal names.

This is a secondary discussion, however, and we will move on.

🕌 So, What Does “Āl Yāsīn” Mean?

So far, we have established two points:

Āl ≠ the entire Ummah

and, according to the cited hadith tradition:

Yāsīn = a name associated specifically with the Prophet Muhammad.

Therefore:

Āl Yāsīn = the Ahl of Muhammad

That is, the People/Household of Muhammad.

But here another important hadith enters the discussion.

In continuation of the idea that Āl means the entire Muslim community, another narration from Imam Jaʿfar al-Ṣādiq is reported.

A person asks the sixth Imam:

«يَا ابْنَ رَسُولِ اللّٰهِ، أَخْبِرْنِي عَنْ آلِ مُحَمَّدٍ، مَنْ هُمْ؟»
“O son of the Messenger of Allah, tell me: who are the Āl of Muhammad?”

Imam al-Ṣādiq replies:

“They are my Ahl al-Bayt specifically; while, in the general sense, all Muslims are the Āl of Muhammad.”

The Imam then smiled and indicated that they are both right and wrong.

This point is important.

The Imam is introducing a distinction between the general and specific meanings.

In one sense, saying that the Muslims are Āl Muḥammad can be considered correct.

But in another sense, it is incorrect.

Why?

Because among the Muslims there are believers who belong to the broader spiritual family of Muhammad through their faith and following of the Prophet, even though they are not genealogically related to him.

Those who truly follow the Prophet, affirm the Imamate of the Twelve Imams, and do not stop at another point—as, according to this Shiʿi understanding, the Sunni tradition does—can be included in the broader sense of Āl Muḥammad.

However, there is also a specific meaning of Ahl al-Bayt.

These are the members of the Prophet's household described in Āyat al-Taṭhīr (the Verse of Purification):

«إِنَّمَا يُرِيدُ اللّٰهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا»
“Indeed, Allah only desires to remove all impurity from you, O People of the Household, and to purify you completely.”

These are Āl Muḥammad in the specific sense, and they are Ahl al-Bayt in the specific sense.

Therefore, the conclusion of this discussion is:

«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon the Ahl of Yāsīn.”

In the interpretation developed here, this means:

Peace be upon the specific Ahl al-Bayt of Muhammad—not merely upon the entire Ummah of Muhammad.

It refers to the Twelve Imams and, specifically, to those whom Allah has identified within the framework of Āyat al-Taṭhīr as the purified Ahl al-Bayt.

🌿 This brings us to the next important question, which we will examine in the continuation...

🔴 Lectures & Teachings on Mahdist Supplications

🔻 Mostafa Amiri

▪️ Commentary on Ziyarat Āl Yāsīn

3️⃣ In the Qurʾan, Is It “Āl-Yāsīn” or “Ilyāsīn”?

➖➖➖➖➖➖➖➖
https://t.me/asrzohur110/3369
🆔 @ASRZOHUR110
🆔 @rahyafte_en

📖 Is the Correct Reading “Āl-Yāsīn” or “Ilyāsīn”?

In the Name of Allah, the Most Compassionate, the Most Merciful.

We now come to an important question.

We said that the phrase:

«سَلامٌ عَلَىٰ آلِ يس»
“Peace be upon Āl-Yāsīn”

has a Qurʾanic basis.

But if that is the case, why does the Qurʾan, in Sūrat al-Ṣāffāt, verse 130, appear in the commonly used Muṣḥaf as:

«سَلَامٌ عَلَىٰ إِلْ يَاسِينَ»
“Peace be upon Ilyāsīn.”

You can open the Qurʾan and look at Sūrat al-Ṣāffāt, verse 130.

And of course, Yāsīn is also mentioned in the Islamic tradition as one of the names associated with the Prophet.

So why do we say:

«سَلامٌ عَلَىٰ آلِ يس» — Salāmun ʿalā Āli Yāsīn?

This opens up a very extensive discussion concerning the definition and preservation of the Qurʾan, the history of the Qurʾanic text, the writing of the Muṣḥaf, and the relationship between the present Muṣḥaf and the Muṣḥaf transmitted through Imam ʿAlī and the Imams.

We do not intend to enter into all those extensive debates here. We will only give a brief overview.

🔹 Three Main Views

There are several positions concerning this verse.

1️⃣ The Reading “Ilyāsīn”

Some accept the reading Ilyāsīn, considering it the reading found in the present-day Muṣḥaf.

According to this interpretation, Ilyās (Elijah) is one of the prophets of Allah.

Then what do we do with Āl-Yāsīn?

According to this view, Āl-Yāsīn is not necessarily the literal reading of the Qurʾanic verse, but rather its inner or esoteric meaning (taʾwīl).

In other words, outwardly the verse refers to Ilyās, while inwardly, through taʾwīl, it refers to Āl-Yāsīn—Āl Muḥammad.

Thus, the narrations mentioning Āl-Yāsīn would be explaining the inner meaning, rather than giving an alternative literal reading of the Qurʾanic verse.

2️⃣ The Reading “Āl-Yāsīn”

The second position holds that Āl-Yāsīn is the correct reading.

This raises the well-known question concerning the preservation of the Qurʾanic text.

Some scholars do accept this position and therefore discuss the possibility that the reading Āl-Yāsīn represents an earlier or alternative Qurʾanic reading.

For example, in Shahr Āl-Yāsīn, on page 44, Sayyid ʿAlī al-Kūrānī explains that, much like the word kawthar can have more than one meaning, Ilyāsīn can likewise carry two meanings:

🔹 Ilyās, the name of one of the prophets of Allah;

🔹 Āl-Yāsīn, meaning the Āl of Yāsīn—i.e., the Āl of the Prophet.

Thus, according to this approach, the same written form can encompass these different meanings.

3️⃣ Suspending Judgment

There is also a third position: withholding judgment.

For example, Ayatollah Makārim Shīrāzī, in Tafsīr Nemūneh, vol. 19, p. 146, discusses the difficulty of reconciling the various narrations concerning this verse.

The issue is that if one accepts Āl-Yāsīn as the Qurʾanic reading and reads the verse as:

«سَلَامٌ عَلَىٰ آلِ يَاسِينَ»

then another question immediately arises:

Why does the present Qurʾanic text read Ilyāsīn?

At this point, a much broader discussion begins:

📌 When was the Qurʾan compiled?

📌 Was it compiled during the lifetime of the Prophet, during the caliphate of ʿUthmān, or according to another historical account?

📌 What is the relationship between the present Muṣḥaf and the Muṣḥaf attributed to Imam ʿAlī?

📌 How should we understand the seven readings (Qirāʾāt) and the tradition concerning the Qurʾan being revealed according to seven aḥruf?

📌 Does variation in Qurʾanic readings necessarily imply taḥrīf (alteration of the Qurʾan)?

📌 Is the reading of ʿĀṣim connected to the reading transmitted from Imam ʿAlī?

📌 What about the readings attributed to the Ahl al-Bayt?

📌 Is the present ʿUthmānic script (rasm) identical to the original written Muṣḥaf?