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What constitutes the line of demarcation between monotheism and polytheism (including both theoretical and practical forms of them)? Which idea is monotheistic and which is polytheistic? What kind of action constitutes practical monotheism and what kind of it constitutes practical polytheism? Is it polytheistic to believe in the existence of anything other than Allah? Does the unity of His essence require us not to believe that there exists anything in any form besides Him not even as His creation? (a sort of ontological monism) It is obvious that the created things are the work of Allah. They cannot be considered to be His rivals. Allah's creations are the manifestation of His exuberant power. A belief in the existence of a created thing as a thing created by Allah is, not contrary to monotheism. It is rather complementary to it. Hence the line of demarcation between monotheism and polytheism cannot be the existence or the non-existence of anything other than Allah.
A fleeting glance at the traditions transmitted by Seyyid Abd al-Azim al-Hasani tells us firstly of his close associations with the two Imams Muhammad bin Ali al-Jawad and Ali al-Hadi (a) and secondly, of his close links with the prominent authorities of the Hadith. His station near the Imams of the ahlulbayt (a) comes to light in the course of their statements in his favor. Thus he was a brilliant traditionist, a source of reference in matters of the faith and trustworthy in matters of religion. Shaykh Ja'far Al-Subhani published this essay in Arabic in the fourth volume of a series of four volumes. The four volumes are titled: "Letters and Essays: Researches on the subjects of Philosophy, Theology, Law, Jurisprudence and Society".
Since the advent of Islam and the revelation of the Qur'an in the early years of the seventh century AD, the Muslim Holy Book has been the subject of many extensive analytical studies. The focus of the great majority of these studies has been the theological and legislative aspects of the Holy Book, for the Qur'an provides Muslims with detailed guidance on their everyday problems. Together with the sayings, actions, and recommendations of Prophet Muhammad (saws), the Qur'an has been the ultimate source of legal authority for Muslims over the past fourteen centuries. If pondered upon the multifaceted contents inside the Quran, one can safely reach to the conclusion that the central theme and aim pursued by the Quran is the ‘training of the human being’ as a being conscious of his duties. The main aim of the Quran is therefore to reinforce and accelerate the spiritual ascension, together with all the qualities of human being, toward a state of true loftiness and the dignity of which the human being is worthy.
Although the fundamental questions facing man have been answered in different ways and the differences in these answers have created various philosophies and schools of thought, yet by taking into account the positive and negative answers, we can distinguish and divide the various philosophies into the two general categories of materialist and spiritual. Islam is a perfect example of the spiritual schools of thought, whereas the most prominent contemporary example of the materialist schools is Marxism. The tenets of the Islamic worldview are none other than the well-known threefold doctrines of the faith. These are: the belief in the One God (al-tawhid); the belief in resurrection on the Day of Judgement (al-ma'ad); the belief in what God has revealed to His prophets (wahy, nubuwwah). In other words, Islam answers in the affirmative to each of the fundamental questions, and considers faith in them to be the real basis of man's happiness and felicity. It undertakes the solution of life's all other problems by relying on these three basic doctrines.
To hope for the appearance and revolution of the Mahdi is an inspiring Islamic social idea. Besides being a repose of trust in the future, it is an appropriate mirror in which the nature of the Islamic aspirations of mankind can be seen. This prophecy comprise many elements, some of them philosophical, others cultural, political, economic or social and still others human or physio-human. There are divergent views about the future. There are some who believe that adversity, distress, disorder and mischief are the lot of humanity and on that account life has no value. According to Islam a very happy and bright future awaits humanity, a great man will appear who will uproot all corruption and mischief.
Ayatollah Lotfollah Safi Golpayegani has issued a statement authorizing that a third of the Imam's share of the khoms charity tax be donated to help victims of the floods in Pakistan. In the statement issued on Saturday, Ayatollah Lotfollah Golpayegani offered his condolences to the families of victims of the natural disaster in Pakistan and gave permission for a third of the Imam's share to be donated as humanitarian assistance to the Muslim people of Pakistan. The floods have so far killed more than 1,600 people, forced two million from their homes, and affected the lives of about 15 million people. A third of Pakistan is now under water, and new rains threaten two more waves of flooding in the southern province of Sindh. 
Every year Muslims and non-Muslims from different walks of life unite under the banner of Quds Day to show their solidarity with the oppressed of the world and in particular the suffering people of Palestine. Rallies and demonstrations take place in many countries around the world including Iran, Iraq, Bahrain, Lebanon, Britain, USA, Australia, France, Nigeria, South Africa and Occupied Palestine. Following on from this tradition, and as with every year, this Ramadan thousands of people will be marching in London on Saturday 4th September 2010 from Marble Arch to the US Embassy in solidarity with the people of Palestine. The AhlulBayt Islamic Mission encourages everyone to participate in this event in numbers in aid of furthering justice for the Palestinian cause.
There are many people in Afghanistan and Pakistan — the ones still living — who deeply resent the US presence there and the drones that fly overhead and drop bombs on their houses, their wedding parties, their funerals, their life. As in Iraq, the American “war on terrorism” in Afghanistan regularly, routinely, and conspicuously creates numerous new anti-American terrorists. The only “war of necessity” that draws the United States to Afghanistan is the need for protected oil and gas pipelines from the Caspian Sea area, the establishment of military bases in this country that is surrounded by the oil-rich Caspian Sea and Persian Gulf regions, and making it easier to watch and pressure next-door Iran. What more could any respectable imperialist nation desire? Oh, did I mention that the military-industrial-security-intelligence complex and its shareholders will be further enriched?
When religion asserts that the world will eventually be filled with justice and equity after rampant injustice and oppression, it gives an objective value to this perception by transforming it into faith in the future of humanity. This faith is not merely a source of comfort and solace, it is rather a source of strength and resourcefulness, because the faith in the Mahdi is faith in the removal of injustice and tyranny even if it darkens the entire world and is an inexhaustible source of strength and resistance, as it is a ray of hope which removes despair from the human spirit by keeping the flame of hope lit in gloomy times when injustice assumes monstrous dimensions.
Dramatic increases in infant mortality, cancer and leukaemia in the Iraqi city of Fallujah, which was bombarded by US Marines in 2004, exceed those reported by survivors of the atomic bombs that were dropped on Hiroshima and Nagasaki in 1945, according to a new study. Iraqi doctors in Fallujah have complained since 2005 of being overwhelmed by the number of babies with serious birth defects, ranging from a girl born with two heads to paralysis of the lower limbs. They said they were also seeing far more cancers than they did before the battle for Fallujah between US troops and insurgents. Their claims have been supported by a survey showing a four-fold increase in all cancers and a 12-fold increase in childhood cancer in under-14s. Infant mortality in the city is more than four times higher than in neighbouring Jordan and eight times higher than in Kuwait.
Resistance is not a band of armed men hell-bent on wreaking havoc. It is not a cell of terrorists scheming ways to detonate buildings. True resistance is a culture. It is a collective retort to oppression. Understanding the real nature of resistance, however, is not easy. No newsbyte could be thorough enough to explain why people, as a people, resist. Even if such an arduous task was possible, the news might not want to convey it, as it would directly clash with mainstream interpretations of violence and non-violent resistance. If resistance is “the action of opposing something that you disapprove or disagree with”, then a culture of resistance is what occurs when an entire culture reaches this collective decision to oppose that disagreeable element - often a foreign occupation.
