Teachings of Islam

Islam aims to bring about prosperity to all mankind.  One of the leading authorities on Islam today, Imam Muhammad Shirazi , calls upon all Muslims to adhere to the teachings of Islam in all domains in order to regain their former glory and the salvation of mankind.  These teachings include:

• PEACE in every aspect.
• NON-VIOLENCE in all conducts.
• FREEDOM of expression, belief, etc.
• PLURALISM of political parties.
• CONSULTATIVE System of Leadership.
• The RE-CREATION of the single Muslim nation - with no geographical borders between them, as stated by Allah: "This, your community is a single community and I am your Lord; so worship Me"
• The Revival of Islamic fraternity throughout this nation: "The believers are brothers"
• Freedom from all Man-made Laws , shackles and restrictions as stated in the Qur'an: "he (Prophet Muhammad) releases them from their heavy burdens and from the shackles that were upon them"

[Courtesy of http://www.imamshirazi.com/{P. also visit Books on Line @http://www.imamshirazi.com/books.html}]

Aayat al-Kursi 2:255- 7

 

َاَاللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

2.255: Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيم

2.256: There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.

ٌ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

2.257: Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.

Transliteration

ALLAAHO LAA ELAAHA ILLAA HOWA, AL-HAYYUL QAYYOOMO, LAA TAAKHOZOHU SENATUWN WALAA NAWMUN,

LAHU MAA FIS SAMAAWAATE WA MAA FIL ARZE, MAN ZAL LAZE YASH-FA-O' I'NDAHU ILLAA BE-IZNEHI, YA'LAMO MAA BAYNA AYDEEHIM WA MAA KHALFAHUM, WA LAA YOHEETOONA BE SHAYIM MIN I'LMEHI ILLAA BEMAA SHAAA-A, WASE-A' KURSIYYOHUS SAMAAWAATE WAL ARZA, WA LAA YA-OODOHU HIFZOHOMAA, WA HOWAL A'LIYYUL A'ZEEMO.

LAA IKRAAHA FID DEENE, QAD TABAYYANAR RUSHDO MENAL GHAYYE, FAMAYN YAKFUR BIT-TAAGHOOTE WA YOO-MIM BILLAAHE FAQADIS TAMSAKA BIL-U'RWATIL WUSQAA, LANFESAAMA LAHAA, WALLAAHO SAMEE-U'N A'LEEMUN. ALLAAHO WALIYYUL LAZEENA AAMANOO, YUKHREJOHUM MENAZ ZOLOMAATE ELAN NOORE, WALLAZEENA KAFAROO AWLEYAAA-O-HOMUT TAAGHOOTO YUKHREJOONAHUM MENAN NOORE ELAZ ZOLOMAATE, OOLAA-EKA ASHAABUN NAARE, HUM FEEHAA KHAALEDOON.

 

 

 

 

Very Very Fishy Fishy

[Ornaments of Gold (43), 87]

And blessed is He Whose is the kingdom of the heavens and the earth and what is between them, and with Him is the knowledge of the hour, and to Him shall you be brought back.

[Ornaments of Gold (43), 87]

Self Control & more

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Therefore they shall laugh little and weep much as a recompense for what they earned.

[The Immunity (9), 82]

"If a person would like to advance in the spiritual areas of his life and to reach to the higher levels of spirituality, then he must look at his own self with a very critical eye..."

Oh , Adam's descendent ! you have within your reach whatever meets your needs , whereas you are seeking things that develop disobedience in you, you do not choose contentment , and nothing , however abundant, can satisfy you .

Narrated by Imam Reda peace and blessing be upon him.

Gharib al-Ghuraba, Moeen-uz-Zoafa-e-wal-Fuqara

The Significance of Self-control

It is a common idea amongst all religious and spiritual traditions that human beings should have some kind of self-control. Although we enjoy free will, we need to exercise our free will in a responsible way. In the same way that we expect others to respect our dignity and interests, we should respect dignity and interests of others. We should also safeguard our own dignity and long term interests. Thus, we cannot simply go after our whims and desires and do whatever we want. We need to have self-control and self-discipline which leads to self-purification. If we purify our hearts we will no longer need to resist our temptations and control ourselves against lower desires and lusts, since a purified person desires nothing except what is good and moral for himself and others. In what follows, we will study the necessity of self-control and self-purification.

 

Self-control

 

On the necessity of self-control, the Glorious Qur'an says:

وَ أَمَّا مَنْ خافَ مَقامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوى فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوى

And as for him who fears to stand in the presence of his Lord and forbids his own soul from its whims and caprices then surely Paradise is the abode. (79:40 & 41)

يا داوُدُ إِنَّا جَعَلْناكَ خَليفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَ لا تَتَّبِعِ الْهَوى فَيُضِلَّكَ عَنْ سَبيلِ اللَّهِ إِنَّ الَّذينَ يَضِلُّونَ عَنْ سَبيلِ اللَّهِ لَهُمْ عَذابٌ شَديدٌ بِما نَسُوا يَوْمَ الْحِسابِ

O David! …do not follow the whims of your own soul for they will lead you astray from God's path. (38:26)

يا أَيُّهَا الَّذينَ آمَنُوا كُونُوا قَوَّامينَ بِالْقِسْطِ شُهَداءَ لِلَّهِ وَ لَوْ عَلى أَنْفُسِكُمْ أَوِ الْوالِدَيْنِ وَ الْأَقْرَبينَ إِنْ يَكُنْ غَنِيًّا أَوْ فَقيراً فَاللَّهُ أَوْلى بِهِما فَلا تَتَّبِعُوا الْهَوى أَنْ تَعْدِلُوا وَ إِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كانَ بِما تَعْمَلُونَ خَبيراً

O you who have faith! Be maintainers of justice and witnesses for the sake of God, even if it should be against yourselves or [your] parents and near relatives, and whether it be [someone] rich or poor, for God has a greater right over them. So do not follow [your] desires, lest you should be unfair, and if you distort [the testimony] or disregard [it], God is indeed well aware of what you do. (4:135)

Here we find two pieces of advice. Firstly, to observe God's Will, to fear Him and to try to obey Him. And secondly, to forbid our soul from doing what is wrong and harmful to us. This becomes only possible when we have some kind of self-control. In Nahj al-Balaghah, there is a very beautiful and insightful description of an un-named brother. Imam Ali a.s. is quoted as saying:

كَانَ لِي فِيمَا مَضَى أَخٌ فِي اللَّهِ وَ كَانَ يُعْظِمُهُ فِي عَيْنِي صِغَرُ الدُّنْيَا فِي عَيْنِهِ … وَ كَانَ إِذَا بَدَهَهُ أَمْرَانِ يَنْظُرُ ]نَظَرَ[ أَيُّهُمَا أَقْرَبُ إِلَى الْهَوَى ]فَخَالَفَهُ[ فَيُخَالِفُهُ

In the past I had a brother-in-faith, and he was prestigious in my view because the world was insignificant in his eyes… If two things confronted him he would see which was more akin to his whims and he would do the other. (Wise Sayings, No. 289)

We see that one of the brother-in-faith's qualities was that when faced with two options, (for example whether to go to one place or another, one meeting or another or to engage in one business or another), that is, when he was at a 'crossroads' and wanted to choose which way to turn, he would look at his own soul/heart, trying to discover which course of action was dearer to his self, his own personal interest and then he would do the other one. For example, one might have the option to either watch TV or to help someone with his work. The soul which is not trained may encourage us to go and watch TV, saying that it is a waste of time to help the other person. But instead it is better to spend the time helping the other person.

Of course, we may not always be able to find out what is the right course of action by just following this instruction. But it is important to at least try to find out what our selfish desire wants us to do. God has given us the ability to distinguish between what our egoism or greediness wants from us and those things which are in our 'real' interests. When we work for our 'real' interest we also secure the interests of other people. God has created us in a way that when we really serve ourselves, then we serve all human beings. But if we try to be 'clever' and only serve ourselves, then we not only damage ourselves but also others. There are lots of ways to damage ourselves and others. But it is not possible to truly serve oneself and not serve others.

There is also another method which we can use when we want to make a decision and have two or three options to consider and do not know what to do. In such cases, it is useful to try to imagine that a person who is very pious, and whose actions you trust and accept, is in your place. Then try to decide what that person would do if he were in your place. Since you have information about the way that person normally makes his decisions and about his intentions and good will, by keeping that person in mind you may be able to understand what to do. For example, you could imagine a pious scholar or pious relative, not necessarily an infallible or saint. You could then think about what they might do and this would give you some kind of insight.

So, it is a basic fact that we must have self-control. If we believe that we should just do what we want by satisfying and gratifying ourselves, then there is no point in talking about spiritual direction. Of course, Islam tells us that self-control is just a beginning; it is for those people who are at the start of the journey. What we need to do is to transform our soul from one which has an interest in lower desires into a soul which instead has a yearning for good things. Then our soul itself becomes a helper and an assistant to us. But this is a matter of training and purifying the soul.

There is a beautiful story in the Mathnawi by Rumi which shows how the heart can be transformed in either a good way or a bad way. Rumi says that once there was a perfume market where every person who wanted to sell perfumes had a shop. As a result, whoever entered this bazaar would only sense the beautiful fragrance of perfumes. Everyone enjoyed it, especially the perfume sellers who of course are the best people to appreciate perfume due to their refined sense of smell, whereas we become confused after smelling too many different fragrances. But one day someone went to the bazaar with a horse and the horse dirtied the passageway of the bazaar. The people became very angry because they could not tolerate the bad smell but no-one had the strength to take the dirt outside. It was like torture for them. So someone suggested that they had better bring someone there whose job was to clean horses' stables. They went to ask a young man to help them. He said that of course he would be able to do this as this was his job and what he always did. But when he entered the bazaar, before even reaching the dirty place, as soon as he smelt the fragrance of perfume he became unconscious because he was used to bad smells and so could not tolerate good fragrances.

In a similar way, on one hand, we find people who enjoy praying, who enjoy having some private time with God. And, on the other hand, we find people who become angry when they see you praying and it causes them pain. And when they see you go to the mosque or the church, they feel troubled by this. There is a hadith which says that a believer in the mosque is like a fish in water but when a hypocrite is in the mosque he feels like he is in prison and always wants to escape. So these are the different states of the soul that we can reach through self-training and self-purification.

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By : Mohammad Ali Shomali

A few questions to Vali-e-Asr (A.T.F.S.)

[[[“Your time is limited, so don't waste it living someone else's life. Don't be trapped by dogma - which is living with the results of other people's thinking. Don't let the noise of other's opinions drown out your own inner voice. And most important, have the courage to follow your heart and intuition. They somehow already know what you truly want to become. Everything else is secondary.”

“Man can live about forty days without food, about three days without water, about eight minutes without air, but only for one second without hope.”

“Consult not your fears but your hopes and your dreams. Think not about your frustrations, but about your unfulfilled potential. Concern yourself not with what you tried and failed in, but with what it is still possible for you to do.”]]]

Admittedly the title seems to suggest that the person (who has posed the questions to Imam a.s.) actually had the distinction of meeting Imam-e-Zaman (a.s.). Hence we would like to clarify at the outset that we have not actually met Imam-e-Zaman (a.s.). However, it is said that letters and messages are "half a meeting". Because, through letters a person 'converses' with the addressee. Thus the style of writing a letter is very different from that of writing an essay or a book .

On the commands of Allah, Hazrat Vali-e-Asr is in occultation right from the commencement of his Imamat. Hence as opposed to his forefathers (a.s.), Imam's meetings with his Shias have been few and far between. By and large, the problems of the people have been presented before his esteemed self in the form of letters and "Areeza" ("Areeza" is a letter of requests written by the Shias to the Imam of their time). And Imam (a.s.) too has reciprocated in a similar manner. The letters of Imam-e-Zaman (a.s.) are terminologically called as "Tawqee". These Tawqees have been assimilated in several books. Hazrat Ayatullah Syed Hasan Shirazi (may Allah purify his soul) has compiled these letters in a book by the name of "Kalemat-ul-Imam al-Mahdi". This single book contains all the letters of Imam (a.s.) which are found in different books. Originally the book was written in Arabic. Dr. Syed Hasan Sabzawari has translated this book into Persian by the same name. The answers to the questions mentioned below, have been given by Imam (a.s.) himself. These replies have been compiled from various letters that were sent to him (a.s.) in the course of his Ghaibat. To that extent the letters of Imam (a.s.) constitute "half a meeting" with him, and the same is being presented in your service. We pray to Allah that this endeavour is accepted by our pure Imam (a.s.) We look forward to that day when we can present to you an interview conducted by personally meeting Imam (a.s.). Inshallah.

Q.1. What is the reason for the Shias being involved in so many calamities and afflictions?

Ans : One of the reasons is that the Shias are perpetrating those actions which the people of the past avoided. These Shias have forgotten the covenant of Allah and have violated it. [pg. 19]

"And had our guardianship and protection not been there, then calamities would have surrounded you from all sides and destroyed you." [pg. 19]

(This connotes that Imam (a.s.) nullifies most of the calamities with his existence. Else the plight of the Shias would have been most pitiable.)

Q.2. In these last days, what is the best mode of keeping one's self safe from evils and corruption?

Ans : Piety and abstinence. I pledge for the salvation of the one who does not desire any rank or position in any acts of evil and corruption, (pg. 190). The believer who possesses the fear of Allah and is prompt in returning the people their dues, will be secure from the evils of the time. And the one who acts miserly in disseminating the bounties of Allah to the people, will be from among the losers on the Day of Judgement. [pg. 198-200]

Q.3. What are our responsibilities in your occultation?

Ans : Perform those actions which bring you closer to our love and affection and refrain from all those actions that become the cause of our displeasure and dissatisfaction.

[Pg. 192]

Q.4. How is it possible to meet you?

Ans : If our Shias (may Allah grant them the taufeeq of obedience) had been united in fulfilling the pledge, then certainly there would have been no delay in our meeting and they would have been graced with this opportunity several times. However, their actions are most unbecoming of Shias, and have kept them away from us. [pg. 200]

Q.5. How can we disgrace and humiliate Shaitan?

Ans : Reciting namaz on the dot of time at its very outset (Awwal-e-Waqt) is a cause of disgrace for Shaitan.

[pg. 202]

Q.6. Can a person utilize for his personal use a thing which has been endowed (Waqf) for you?

Ans : If the thing has been handed over to us then the person has no right over it - whether he needs that thing or not.

[pg. 202]

Q.7. What do you have to say about those people who use your things for their own personal benefits?

Ans : To use someone's belongings without his permission is prohibited. Hence the one who considers our money as permissible and usurps, has actually filling his stomach with fire and will surely be thrown in Hell.

[pg. 206, 342, 344]

Q.8. Can we recite namaz before a drawing or fire?

Ans : If the person is not from the children of idol worshippers or fire worshippers then he can recite namaz.

[pg. 204]

Q.9. Which chapter (surah) is recommended for recitation in namaz?

Ans : One who does not recite the chapter of Qadr (surahe "Inna anzalna") in his namaz then his namaz is not accepted. And the one who does not recite the chapter of Tauheed (surahe Qulho wallah) in his namaz, then his namaz is not pure.

Q.10. But traditions also speak about the rewards of reciting other surahs. For instance, it has been reported from traditions that the one who recites surahe "Homazah" will get the reward equal to this world?

Ans : There can be no disputing that he will get the reward which is mentioned in the traditions (for reciting surahe "Homazah"). But if a person forsakes any surah and recites surahe Qadr and surahe Tauheed, then not only will he get the reward of reciting these two surahs but will also get the reward of the surah which he has left (in order to recite these two surahs). Of course he can recite any other surah that he wishes, but then he will have abandoned something that carries a lot of reward.

[pg. 214-216]

Q.11. Can we eat and drink or do business with a person who earns through illegal means?

Ans : If the person has some other source of livelihood also, then it is not prohibited to eat and drink or do business with him. But if he has no other source of livelihood save his illegal income, then it is prohibited to interact with such a person. [Pg. 226]

Q.12. How can a person focus his attention towards Allah before starting his namaz?

Ans : It is recommended (mustahab) to recite the following in order to concentrate during namaz

Then he should say "Bismillah hir Rahman nir Raheem" and start his prayers. [Pg. 230]

Q.13. What is the order regarding the performance of "Sajdah-e-Shukr" after completing a wajib namaz?

Ans : The "Sajdah-e-Shukr" is among the highly recommended acts and is very much emphasised. Just as an obligatory (wajib) act is superior to a recommended (mustahhab) act, in much the same way, the "Sajdah-e-Shukr" which is performed after a obligatory namaz is superior to the one which is performed after a recommended namaz.

[pg. 232-234]

Q.14. Will the believers give birth to children in Paradise?

Ans : In paradise, neither will the women become pregnant nor will they have their menstrual cycles. In fact only those things will be available that will be a source of comfort for the eyes and the heart. [pg. 240]

Q.15. Can we keep Khak-e-Shifa (soil of Karbala) in the grave?

Ans : Yes it can be kept in the grave. And by the command of Allah, the threads

of the shroud get mixed with the soil. [pg. 244]

Q.16. Can a rosary (Tasbeeh) be made of Khak-e-Shifa?

Ans : There is no adornment for a Tasbeeh more excellent than Khak-e-Shifa. Among the virtues of a tasbeeh made of Khak-e-Shifa is that often a person is lost in his thoughts and just turns the beads of the tasbeeh in his hands, yet he will get the complete reward of reciting that tasbeeh. [pg. 244]

Q.17. Can we prostrate on Khak-e-Shifa?

Ans : It is permitted to prostrate on Khak-e-Shifa. In fact, it is a source of distinction.

[pg. 244]

Q.18. Can we prostrate on the graves of Imams(a.s.)?

Ans : You should not prostrate on the graves. However, you can touch your face to the grave. And there is also no harm in performing namaz in front of the grave.

[pg. 246]

Q.19. What do you have to say about those people who exaggerate the position of Able Bait(a.s.) and ascribe them with Divinity (Godhood)?

Ans : I and all my ancestors, right from Adam (a.s.) till Mohammad Mustafa (s.a.w.s) are the servants of Allah. Actually, we are aggrieved by those Shias who are ignorant and whose faith is not even equal to the wing of a mosquito. We detach ourselves from all those people who associate us with Allah, [pg. 264-266]

Q.20. Is it proper to search for you?

Ans: The one who struggles and strives too much for searching me will (in fact) direct the enemies towards me. And the one who guides the enemies towards me has endangered my life. And the one who puts my life in danger is a polytheist.

[pg. 548]

Q.21. What do you have to say about people like Shalmagani, Sharaee, Nomairee and Abu Khatab who had falsely claimed the status of being your special deputies?

Ans : We announce our disapproval of them and we distance ourselves from such people and also from their followers. We also send our curse on them.

[Pg. 282]

Q.22. What will be the condition of the world and the Muslims before your reappearance?

Ans : Before our reappearance, the hearts of the people will become hard and the world will be full of injustice and inequality. [pg. 284]

Q.23. Have you appointed anyone as your special deputy in Ghaibat-e-Kubra?

Ans : Before the rising of Sufyani and before the hearing of the voice from the sky, anyone who claims that he can meet me (at will) is a liar and a malicious person. (There is no special representative in Ghaibat-e-Kubra) [Pg. 284]

Q.24. Will those Sayyeds (descendants of the Prophet s.a.w.s. who deny your Imamat get salvation?

Ans : Allah does not have any exclusive relation with anyone (i.e. no one is special in front of Allah). If someone denies our Imamat then he is not from us. His example is like the example of Hazrat Nuh (a.s.)'s son. [pg. 286]

Q.25. Is the time of your reappearance decided? And does anyone have information about it?

Ans : (The time of my) reappearance is in the hands of Allah. And anyone who claims otherwise is a liar. [pg. 288]

Q.26. As you do not have a special representative in the major occultation, then who should we resort to for redressal of our religious problems?

Ans : You must refer (your questions) to the narrators of our traditions. We have appointed them as our proof (Hujj at) upon you. [Pg. 288]

Q.27. What is the reason for your occultation?

Ans : Allah mentions in the Quran

"Do not ask those things about which if your are told, you will not like it". (Surah Maidah : 101)

[Pg. 290]

Q.28. When will your occultation end and will you reappear?

Ans : Do not inquire about those things that will not benefit you. And don't ask questions about matters that are not your responsibility.

[pg. 290]

Q.29. Is it necessary to pay khums? And is there some particular way in which it should be paid?

Ans : We accept your wealth only with this intention that you should be purified. Otherwise, whatever Allah has bestowed on us is far superior than what He has given you. [pg. 286]

Q.30. Can the people derive benefit from you while you are in occultation?

Ans : The people can derive benefit from me in my occultation just as they derive benefit from the sun when it is concealed behind the clouds. [Pg. 290]

Q.31. What are the characteristics and the status of Allah's guides?

Ans : Allah has protected them from all kinds of sins and purified them from all kinds of defects and has made them clean from all sorts of vices. He has appointed them as the treasurers of His knowledge and the custodians of His wisdom. He has made them the focal point of His secrets and has strengthened them with proofs. If all this had not been there then every person would have claimed (this position) and it would not have been possible to discern truth from falsehood. And knowledge would not be distinct from ignorance.

[Pg. 296]

Q.32. What is the reason for the sending of Prophets (a.s.) and Imams (a.s.)?

Ans : Allah has sent the Prophets (a.s.) and Imams (a.s.) so that they should command the people towards His obedience and refrain them from rebelliousness, and inform the people about Allah and about the tenets of His religion. [Pg. 294]

Q.33. How should we test and disgrace those people who falsely claim the status of Imamat?

Ans : Ask them about the Quran and the practical tenets (Ahkaam). Inquire from them about the laws governing namaz. You yourself will be able to gauge their authenticity.

[pg. 298]

Q.34. At any point of time can the earth ever remain devoid of the Proof of Allah (Hujjat)?

Ans : The earth can never remain devoid of the "Hujjat" of Allah - whether he is apparent and manifest or concealed and hidden. [Pg. 314]

Q.35. Who is the Imam after Imam Hasan Askari (a.s.)?

Ans : Imam Hasan Askari (a.s.) has appointed that person as his successor and vicegerent whom Allah has kept in occultation. (i.e. he only is your Imam) [Pg. 314]

Q.36. Till when can a person pray for "a son?

Ans : A person should pray for a son till the fourth month of pregnancy.

[pg. 386, 598]

Q.37. What is the status and position of the narrators of traditions?

Ans : Have you not read the saying of Allah in which He says,

"And We made between them and the towns which We had blessed, other towns which can be easily seen ..."

Surah Saba : 17

I swear by Allah, we are those towns, which Allah has blessed, and you are the towns that are apparent.

[pg. 444]

Q.38. To whom does Allah give guidance?

Ans : The one who desires guidance gets it from Allah. The one who endeavours for it, is bestowed with it.

[pg. 544]

Q.39. What are the responsibilities of the scholars (Ulema) towards the people?

Ans: They should meet the people with humility, and fulfill the needs of the people. They should be accessible. We will help them in this regard.

[pg. 564]

Q.40. Can we give preference to the needs of the relatives before the needs of others?

Ans : Imam Moosa ibn Jafar (a.s.) says "If the relatives are in want then Allah does not (even) accept your sadqah"

[pg. 252]

But what if we have already made the intention of helping someone else?

Distribute the money among both the parties so that you get the maximum reward. [pg.252]

Indeed, we await that day when we can directly converse with Imam-e-Asr (a.t.f.s.), illuminate our eyes and souls by his luminous light.

 

 

 

 

Tradition

Imam Husain (a.s.), People are slaves of the world and religion is only (like a morsel) on their tongues. They keep turning the morsel in their mouths. But when tested with difficulties, the religious are very few.

Tuhaf al-Oqool, p. 245

Characteristics of those Who Eat Haram

 

 

 

 

By: Shaheed Ayatullah Abdul Husain Dastghaib Shirazi

A characteristic feature of earnings by Harām means the money and wealth so acquired. It is narrated from Imam Ja’far as-Sadiq (a.s.) that he said, “The madness of (acquiring or constructing) buildings. Mud and water occupies the head of one who earns by unlawful means.” (Bihār al-Anwār)
It means that a person with unlawful earnings is constantly worried about his wealth and strives to convert it into fixed property so that it is not lost. The buildings of mud and water neither benefit the owner in the Hereafter nor do they provide peace in this world. Such a person spends every bit of his wealth for pieces of land. Finally, Allah (S.w.T.) orders the land to swallow all his wealth.
Unlawful gains are harmful both from the worldly point of view as there is no barakat in such gain and also from the spiritual point of view as these form obstacles in the acceptance of acts of worship.
The Holy Prophet (S) says: “When a single morsel of Harām enters the stomach of a person and becomes a part of his body, the angels of the sky and the earth curse him.” (Safinat’ul-Bihār)
The Messenger of Allah (S) has also said: “Acts of worship accompanied by the acquiring of Harām are like buildings that rest on (crumbling) sand.” (Safinat’ul-Bihār)
They lack a firm foundation and hence are of no use. Such buildings can never remain intact and are soon destroyed.
Invocations are not accepted
The noble Messenger of Allah (S) has remarked, “Prayers of the one who eats a single morsel of Harām are not accepted for forty nights nor are his invocations accepted for forty days. Every piece of flesh that grows by consuming Harām is most deserving of being burnt in hell-fire and even a single morsel consumed causes some growth of flesh.” (Safinat’ul-Bihār)
The Holy Prophet (S) has also stated, “One who wishes to have his invocations accepted must keep aloof from Harām food and unlawful earnings.” (al-Kāfi)
A man asked the Holy Prophet (S): “I wish for the acceptance of my deeds.” The Prophet (S) told him, “Keep your food purified from Harām and do not let any unlawful thing enter your stomach.” (al-Kāfi)
The Almighty Allah (S.w.T.) revealed to Janabe Isa Ibn Maryam (a.s.): “Inform the oppressors of Bani Israel that they must not call Me and invoke Me as long as they are involved in unlawful earnings. And if they call Me and invoke Me in this condition, I will curse them.” (al-Kāfi)
Hardening of the heart
Whatever man eats is like a seed sown in the earth. If the seed is good it will bear sweet fruits. If the seed is bitter and poisonous, so is the fruit that grows from it. If the food is good and lawful it has beneficial effects on the heart. It is purified from every blemish and impurity. The organs of this person perform good deeds, but if one consumes food obtained through unlawful means it causes the heart to harden. The symptoms are soon obvious. A hard hearted person is unaffected by any kind of preaching and remains absolutely impenitent. Such a man is not moved even when he sees clear injustice. No good can be expected from him. Not a trace of goodness is visible in his dark heart. He refuses to accept what is right and is immune to every kind of moral advice. The tragedy of Karbala is the perfect example of this phenomenon. These are the characteristics clearly pointed out by Imam Husain (a.s.) in his address to the troops of Ibn Sād: “You bellies are filled with unlawful (wealth). Now you will not accept the truth. Why don’t you deal with justice? Why don’t you listen to me?” (Nafasul Mahmūm)
In other words, when a person’s heart becomes hard and darkness occupies it.
During the rule of the Abbasid King Mahdi, there was a Qazi named Sharīk bin Abdullah. He was an honest and upright Judge, till the time he was summoned by the king. The Abbaside King forced him to choose one from three things :
(1) Either he should accept the post of the Royal Qazi
(2) He should become the teacher of the King’s son
(3) or he should dine with the king, at least once.
The Qazi thought that easiest of the Three was to eat with the king once, so he agreed to dine with King Mahdi. The ruler ordered the royal chef to prepare the best of the dishes. When the Qazi had eaten the food, the cook remarked to his companions, “Now, Qazi Sharīk will never achieve salvation.”
The prediction came to be true. The Harām food affected the Qazi to the extent that he also accepted the other two conditions. He became the special Qazi of the King and the tutor of his children. It is said that Qazi Sharīk used to be very strict and unflinching with the treasurers while obtaining his share from the royal treasury.
One day the treasurer protested, “You have not sold me grain that you act so ruthless in recovering its price.” Qazi Sharīk replied, “Yes, I have sold something more valuable! I have sold my religion.”
One day a tray filled with delicious dishes was sent by Harūn al-Rashīd for Bahlūl. Bahlūl did not accept it. The servants of the king said, “It is not possible to reject the present of the Caliph.” Bahlūl, the wise, pointed towards the stray dogs and said, “Give it to the dogs.”
The servants became angry and said, “You have insulted the royal gifts.” Bahlūl became silent then said, “Be quiet, if the dogs learn that this food is sent by the king, they will not touch it.”

[The Rock (15), 94]

Therefore declare openly what you are bidden and turn aside from the polytheists.

[The Rock (15), 94]