Tuesday, September 30, 2008

Important Message Of Ayatullah Sayyid Sistani for Khums Collection

In The Name of The Almighty The Honorable Scholar Sayyid Murtaza Al-Kashmiri, may his achievements continue,Assalamu alaikum warahmatullah WabarakatohI ask Allah The Most High, The Omnipotent to always guide & support you. In response to inquiries from Momineen, we emphasize once again that paying Islamic dues to whoever holds an authorization (Ijaza) is not sufficient. A demand for a receipt issured by us must be made [to the person receiving the Islamic dues]. Bearing in mind that discrepancies in adhering to the Ijaza may occur either through forgetfulness, error or similar situations. A clear conscience by the payer (of Islamic dues) cannot be attained unless a receipt is obtained as above. I ask Allah The Blessed The Most High to grant everyone that which is good and beneficial. Wassalamu alikum warahmatullah Wabarakatoh Seal and signature of Ali Al-Hussaini as-Seestani

Sunday, September 21, 2008

Imam ALI (a.s) Ki Waseeyat

Saturday, September 20, 2008

H.Imam Ali(a.s.)-19th Ramadhan Kufah Mosque

Short clip on the events of 19th Ramadhan, Kufah Mos... Short clip on the events of 19th Ramadhan, Kufah Mosque where H.Imam Ali ibn Abu Talib, the first Imam of Shias was martyred.

Friday, September 19, 2008

A'amaal for Laylatul Qadr‏

The Common A'maals for all 3 nights are given below : - 1. To take a bath(ghusl) immediately after Magrib so that the prayers may be performed in a state of purity 2. To offer two Rakats (units)of Namaz, in every Rakat offer Surat-al-Hamd, and Surat-al-Tauhid/ Sure Ikhlaas (7) seven times, and after finishing the prayer 70 times recite: "Astagferullaah Rabbi Wa atoobo elaihe" i.e., "I seek pardon from God and ask for penitence from Him". Seeking FORGIVENESS in the early part of the night is very beneficial .Remember your sins & seek forgiveness by reciting "Astagferullaah Rabbi Wa atoobo elaihe" 100 times ,Munajat e Taebeen & Dua Tauba (repentance) & Dua Kumayl 3. The Holy Qur'an should be opened and placed in front, then one should recite, O Allah treat me as one of those who are free from Hell, in the name of this Holy Book sent by Thee, whatever there be in the Book. Including Ism-e-A'azam and Asmaa-e-Husnaa and the things to be dreaded, the things that may be expected and desired, like blessings of Jannat. Do forgive through the grace of this book "Alaahumma inni asaloka be kitaabekal munzale Wa maa feeh, wa feehismokal akbaro wa asmaakal husnaa, wa maa yokhaafo Wa yurjaa an taj-alani min otaqaaeka minan-Naar", (SALAWAT-After this he may beg from Allah swt whatever he wants). 4. He should place the Holy Qur'an on his head and say, O Allah! I appeal to Thee in the name of this Qur'an and the Rooh that was sent along with it, and in the name of the Momin (believer) whose praise is contained in this Book and Tine obligation that is on them. No one else recognizes the right and truth more than Thee "Allaahumma be haqqe haazal Qur'an we be haqqe man arsaltahoo beh, Wa be haqqe kulle momenin madahtahoo feeh, we be haqqeka alaihim fa-laa ahada a'arafo be haqqeka mink", (SALAWAT-After this he should repeat 10 times each): BEKA YA ALLAH'HO (S.W.T.) BE MOHAMMADIN (S.A.W.) BE ALIYYIN (A.S.) BE FATEMATA (A.S.) BIL HASANE (A.S.) BIL HUSAINE (A.S.) BE ALIY IBNIL HUSAIN (A.S.) BE MOHAMMED IBN ALIYYIN (A.S.) BE JA'FAR IBN MOHAMMEDIN (A.S.) BE MOOSA IBN JA'FAR (A.S.) BE ALI IBN MOOSA (A.S.) BE MOHAMMED IBN ALIYYIN (A.S.) BE ALI IBN MOHAMMED (A.S.) BIL HASAN IBN ALIYYIN (A.S.) BIL HOJJATIL QAEM (A.S.) Ask for your needs.... 5. To recite the Ziarat of Imam Hussain (A.S.). According to Hadis, during Shab-e-Qadr an angel proclaims from the Arsh (Throne) on the Seventh sky, "Allah the Benevolent forgives him, whosoever performs the Ziarat of the grave of Imam-e-Hussain (A.S.)." (Ziarat.ppt download) 6. Recite Duas Joshn e kabir & Joshn e Saghir. 7. To offer 100 Raq'ats of Namaz. It has been highly recommended. It is better to recite (after Surat-al-Hamd) 10 times the Surat-al-Tawhid/ Sure Ikhlaas (Qul howallah). 8. Pray for others - Think of the many people all over the world who are in great difficulty & pray for them . 9. Give/Arrange for Sadqa/Charity tonight & keep oneself awake throughout these three nights. The vigil during these nights carries great Sawab (heavenly reward). Dozing even for a short while ,may make one lose this great benefit 10. Recite Dua Nudba & Remember Imam e Zamana (atfs) much throughout the night & recite Dua for Imam atfs 11. Recite the 15 Whispered prayers from Sahifa Sajjadia 12. Reading some Fiqh rules is highly recommended: use www.islamic-laws.com 13.Recite Salaat of Jafar e Tayyar & Tahajjud Salaat at the end of the night 14 Al-Kaf`amiy has narrated that Imam Zayn al-Abiden (a.s) used to say this supplication very frequently at the Qadr Nights while sitting, standing, genuflecting, and prostrating اللّهُمّ إِنّي أَمْسَيْتُ لَكَ عَبْداً دَاخِراً alluhumma inni amsaytu laka `abdan dakhiran O Allah: surely, I am at this evening Your passive slave; لا أَمْلِكُ لِنَفْسِي نَفْعاً وَلا ضَرّاً lu amliku linafsy naf`an wa lu ¤arran I have no control of hurt or good to myself, وَلا أَصْرِفُ عَنْهَا سُوءً، wa lu asrifu `anhu su‘an And I cannot drive back any evil from myself, أَشْهَدُ بِذلِكَ عَلَى نَفْسِي، ash-hadu bidhalika `alu nafse I testify to so against myself, وَأَعْتَرِفُ لَكَ بِضَعْفِ قُوّتِي، wa a`tarifu laka bi¤a`fi quwwate And to You do I confess of my powerlessness وَقِلّةِ حِيلَتِي، wa qillati helate And my feebleness فَصَلّ عَلَى مُحَمّدٍ وَآلِ مُحَمّدٍ fasall `alu muhammadin wa uli muhammadin So, (please do) send blessings upon Muhammad and the Household of Muhammad, وَأَنْجِزْ لِي مَا وَعَدْتَنِي wa anjiz le mu wa`adtany And fulfill that of which You have promised me, وَجَمِيعَ المُؤْمِنِينَ وَالمُؤْمِنَاتِ wa jame`a almu´minena wal-mu´minuti As well as all the believing men and women, مِنَ المَغْفِرَةِ فِي هذِهِ اللّيْلَةِ، mina almaghfirati fe hadhihi allaylati That is Your forgiveness at this night. وَأَتْمِمْ عَلَيّ مَا آتَيْتَنِي wa atmim `alayya mu utaytany And accomplish that which You have conferred upon me, فَإِنّي عَبْدُكَ المِسكِينُ المُسْتَكِينُ fa’inne `abduka almiskenu almustakenu For I am Your slave—the poor, the humble, الضّعِيفُ الفَقِيرُ المَهِينُ. aldha`efu alfaqeru almahenu The weak, the needy, the humiliated. اللّهُمّ لا تَجْعَلْنِي نَاسِياً لِذِكْرِكَ فِيمَا أَوْلَيْتَنِي، alluhumma lu taj`alny nusiyan lidhikrika femu awlaytane O Allah: (please) do not make me negligent of the mention of You as regards that which You have bestowed upon me, وَلا غَافِلاً لإحْسَانِكَ فِيمَا أَعْطَيْتَنِي، wa lu ghufilan liihsunika femu a`taytane And do not make me inadvertent to Your favors to me as regards that which You have given me, وَلا آيِساً مِنْ إِجَابَتِكَ وَإِنْ أَبْطَأَتْ عَنّي wa lu uyisan min ijubatika wa in abtat `anne And do not make me despair of Your responding to me, even if such response is postponed, فِي سَرَّاءَ أَوْ ضَرَّاءَ fe sarru‘a awdharru‘a Whether I be in prosperity or adversity أَوْ شِدّةٍ أَوْ رَخَاءٍ aw shiddatin aw rakhu‘in Or hardship or comfort أَوْ عَافِيَةٍ أَوْ بَلاءٍ aw `ufiyatin aw balu‘in Or well-being or ordeal, أَوْ بُؤْسٍ أَوْ نَعْمَاءَ aw bu´sin aw na`mu‘a Or misery or bliss. إِنّكَ سَمِيعُ الدّعَاءِ. innaka same`u alddu`u‘i Verily, You are the Hearer of prayers. Alternate Translation :I have passed the evening as a very humble servant of Thee. I have no control over the gains and losses for my person. I cannot remove any evil from myself. I depose against my conscience. I admit my weakness and inability of managing my affairs. Bestow Tine blessings on Mohammad (S.A.W.) and his Aal (A.S.). Whatever Thou hast given me or promised, fulfill that. Verily! I am Tine humble, weak and destitute servant. O Allah! Let me not forget the blessings that Thou hast bestowed on me, and let me not be forgetful about Tine kindness. Do not deny me Tine acceptance though it may be delayed, may it pertain to sorrow or happiness, and may it be connected with peace and tranquility or hardship and vicissitudes or pertaining to blessings. Thou hearse and accepts invocations in every condition. Introduction to Laylatul Qadr ­ the Night of Power from al-islam.org The month of Ramadhan has been singled out for special worship (`Ibadat) and exclusive favours. It is a month unlike other months. One reason for this, as defined by the Qur'an, is because the Holy Qur'an was revealed in this month. Says Allah in Sura al­Baqarah: The month of Ramadhan, that in which the Qur'an was sent down; a guidance for mankind, and clear signs of guidance and distinction (2:185). In fact, according to a hadith of the 6th Imam (a), the other holy books were also revealed in this month. Among the nights of Ramadhan is one special night, which is better than a thousand months (HQ, 97:3). Good deeds performed on that single night are equal to those performed over a thousand months. It is the Night of Power (Laylatul Qadr), when the Qur'an was revealed. Some commentators believe it was the night when the Qur'an was brought down from Baytul M`amur (Heavenly abode), for Jibrael to reveal in parts to the Prophet (s). Others say it was the night when the Prophet received the entire Qur'an, but was asked to transmit it as and when the occasion demanded. Laylatul Qadr is a celebration to commemorate the arrival of the final guidance for humans. It is a tribute to the commencement of the message revealed to mankind by their Creator, a message which shows them the way to achieve happiness in both the worlds. Just as the arrival of a child is celebrated, on its birth and then every year, as a bringer of joy and fulfilment for the family, Laylatul Qadr is celebrated as a bringer of light and guidance for mankind. Unlike the birthday which is celebrated with a feast for the senses, Laylatul Qadr includes a feast for the spirit, a feast of worship and prayers. Some Ahadith indicate that the fate of every believer for the coming year is decreed on this night. That is why the Du`as for this night ask for special favours in the decree for the year. Believers are encouraged to stay awake the entire night, and pray for blessings and forgiveness. It is the holiest night of the year, and it would be unwise to be heedless of the tremendous benefits of this night. Night of Qadr Prayer for Understanding the Nights of Qadr and Fitr ------------- One of the most important prayers and requests which a fast observer should not forget, and from the very beginning of the Holy Month every night, day, and at every available opportunity should beseech Allah (the Glorious, the Exalted), is to bestow upon him the divine grace for worshipping, servitude, and night-vigil during the nights of Qadr and Fitr. And if a fast observer beseeches Him honestly and sincerely undoubtedly He will respond to his request and would not deny him his desire for having the divine grace - the grace which is so great that deserves merit - and the one who has trust in Allah (the Glorious, the Exalted), and the Holy Qur'an, in order to be sure for its attainment would be ready to spend that entire year in worshipping, night-vigil and asceticism. Did not the Holy Qur'an consider that night better than thousand months which are longer than eighty years? Would not by efforts and endeavours of one year, he accomplish the bonus and reward of eighty years? Which is indeed a great profit, what to say to accomplish that same profit of eighty years during a period of less than a month. From this consideration, if someone does not have even so much courage to pray and request for the divine grace of comprehension of the Night of Power (Lailatul-Qadr) during the span of approximately twenty days (from the beginning of the Holy Month until the Night of Power), then he should realize that his heart is sick and his faith is unstable, and therefore it is up to him to seek the treatment for his heart's sickness and faith's instability. Whatever has been said about the Night of Power (Lailatul Qadr) is also valid for the day and night of Eid-ul-Fitr because Imam al-Sajjad has narrated that:"This night (Night of Fitr) is not less valuable than the Night of Power (Lailatul-Qadr)." Yes! Allah's devoted servants whose desire and courage is that through their prayer, worship, and preparation reach to the point whereby their esoteric eyes become opened during these nights so that they could witness the descent of angels, (Archangel Gabriel), and destinies descend from the Celestial Kingdom towards the earth during this night. And as compared to those great ones are we who do not possess even the courage to pray and request for the divine grace of worshipping during these nights.

Aamaal-e-Shabay Qadr‏

Shab-e-Qadr (the night of Qadr) is a highly virtuous night since the Holy Quran was transferred on the holy heart of the Holy Prophet(sawaw) in this night. There are three probable nights which might contain the Shab-e-Qadr - the 19th, 21st and the 23rd night of Ramzan. Most of the scholors regard the 23rd of Ramzan as the most probable night of Qadr. The prayers of one night of Shab-e-Qadr are stated to be better thatn the prayers of one thousand nights. It is the night during which the events of the next year are determined and Angels descend on earth thorughout the nigh and visit the Imam-al-Asr waz-Zaman Imam Mehdi(a.s.). Each momin and momina has been suggested to wake up and pray, recite the Holy Quran and ask for the betterment of the current and the life hereafter. Common Aamal of all the three nights of Shab-e-Qadr It is recommended that momineen perform ablution in the evening so that the prayers of Maghrib and Isha'a are performed in absolute cleanliness. Step by Step aamal are stated below for the purpose of clarity. 1. Prophet Mohammad(sawaw) has said that whoever performs two Raka'at of prayers during Shab-e-Qadr in a manner that after Sura Al-Hamd, recites 7 times Sura Tawheed (Qul ho-Allah ho Ahad) and after prayers recites 70 times (Astaghfirulla-ha wa-atoubo ilaeh) , then before his rising up from the prayers, Allah(swt) will forgive all his sins and the sins of his parents. 2. Imam Mohammad Baqi(a.s.) says that during these nights (i.e. the 19th, 21st and 23rd of Ramzan) hold and open the Holy Quran in front of your face and recite this Dua : Alla humma inni as 'aluka be kitabek-al munzal-e wa ma feeh-e wa feehismok-al akbaro wa asmaaukal husna wa ma yukhafu wa yurja an taj 'alani min utaqa'eka min-an nar-e wa taqzi-a hawa'eji lid-duniya wal aakhirah. and then ask for whatever you wish from your Lord(swt). Inshallah that wish will be granted. 3. Imam Jafer-e-Sadiq(a.s.) recommends that "Put the Holy Quran on your head and say: Alla humma be haqqe hazal qura'ane wa be haqqe man arsaltahu behi wa be haqqe kulle mu'minin madahtahu feehe wa be haqqeka alaehim fala ahada aarafo be haqqeka minka. 10 times: beka ya Allah-ho (swt), 10 times: be-Mohammad-in (pbuh&hf), 10 times: be-Ali-in (a.s.), 10 times: be-Fatima-ta (a.s.), 10 times: bil-Hasan-e (a.s.), 10 times: bil-Hussain-e (a.s.), 10 times: be-Ali ibn-il-Hussain-e- (.a.s), 10 times: be-Mohammad ibn-e-Ali-in (a.s.), 10 times: be-Jaffer ibn-e-Mohammad-in (a.s.), 10 times: be-Moosa ibn-e-Jaffer-in (a.s.), 10 times: be-Ali ibn-e-Moosa (a.s.), 10 times: be-Mohammad ibn-e-Ali-in (a.s.), 10 times: bil Hassan ibn-e-Ali-in (a.s.), 10 times: bil-Hujjat il-Qayyam-e (a.s.) After this whatever wish you have, ask your Lord(swt) for it. 4. It is highly recommeded to recite the Ziarat-e-Warisa of Imam Hussain(a.s.) in all the three nights and to perform 100 raka'at in all the three nights - specially in the night of the 23rd of Ramzan. If you do not feel sufficient energy to pray standing, still it is recommeded to pray in sitting position. If some of your prayers are QAZA (obligatory prayers missed earlier which have to be performed) then perform the QAZA prayers of 6 days instead of the 100 raka'at of prayers. 5. During these nights it is recommended to recite Dua Joshan-e-Kabeer, Dua Joshan-e-Sagheer, Dua Makaram-ul-Ikhlaq and Dua-e-Tauba. Special Aamal of the night of 19th Ramzan In addition to the above mentioned aamal, it is recommended to recite the following: 100 times : (Astaghfirulla-ha wa-atoubo ilaeh) 100 times: (Allahummal an qatalata ameer-il-momimineen-a) and recite this Dua: Allahumaj al feema taqzi wa tuqaddiru min-al amr-il-mahtoome wa feema tafruqu min al-amril hakeem-e fi lailatil qadr-e min-al qazaa il-lazi la yuraddu wa la yubaddalu an taktubani min hujjaj-e baitak-al haram-il mabroor-e hajjohumul mashkoor-e sa'eyohumul maghfoor-e zonoobohumul mukaffir anhum say'ea'atohum waj-al feema taqzi wa tuqqadir-o an tuteela umri wa tuwassea ala'iyya fi rizqi wa tuqaddir li fi jamee-e umoori ma huwa khairun li fee dunyaya wa aakhirati yaa arham-ar rahemeen. Special Aamal of the night of 21st Ramzan The aamal of the 21st night are exactly the same as those of the 19th Special Aamal of the night of 23rd Ramzan The aamal of the 23rd of Ramzan are also the same as stated for the 19th of Ramzan. In addition, the following is also recommended: 1. Imam Jaffer-e-Sadiq(a.s.) has stated that whoever recites Sura al-Ankaboot and Sura ar-Room will be among the people of Paradise. In addition, recitation of Sura ad- Dukhkhan and 1000 times Sura al-Qadr is also recommended. 2. Special Dua recommended for this night is as follows: Allahumdud li fi umri wa oose lee fi rizqi wa ass-seh lee jismi wa balaghni amali wa in kunto min al ashqiyaa-e fam humni min al ashqiyaa-e wak tubni minas soadaa-e fa innaka qulta fi kitabik al munzale ala nabiyyak al mursil-e salawatuka alayeh wa aalehi yamhullah-u ma yashaa-u wa yusbitu wa indahu umm-ul kitab. and also this dua allahummaj alni min aufir-re ebadika naseebam min dulle khairin anzaltahu fi hazehil lailate wa anta munziluh min noor-e tahdi behi au rehmatin tanshuruha au rizqin tuqsimuhu au bala-in tadfa-u-hu au zurrin takshifuhu waktub li ma katabta le-auliyaa-e kas-sauleheen- al lazeenas taujibu minkas-sawaba wa aamanu berazaka anhum minkal iqaba ya kareem-o ya kareem-o alla humma salle ala mohamaddin wa aal-e mohammad waf al bi zalika be rahmateka ya arhamar rahemeen. 3. It is highly recommended to recite Dua Joshan-e-Kabeer, Dua Joshan-e-Sagheer, Dua Makaram-ul-Ikhlaq and and Dua-e-Tauba during this period.

Islamic Ethics: Taking account of oneself

Accounting is a characteristic found in human nature, irrespective of his country, ancestry, community or religion. Man is always preoccupied about things that shall benefit or harm him, he is always worried about his future, his wealth, property and about other things. His mind is always analysing his strengths, weaknesses, opportunities and threats. Accounting is of various kinds. Generally, man takes an account of those things that are related to this temporary world. At such times, he forgets that there is someone else too, who is taking (his) account and whose rewards are everlasting. He is so absorbed in the accounting of this colourful and attractive world, that he has forgotten the terrifying accounting that shall take place in the grave or the impartial accounting of the Day of Mahshar. Man is busy in finding faults in others. He forgets to take account of himself and see how much he is immersed in sins and how many flaws lie within his own self. Rather, man should make his own self so strong and powerful, that it becomes his advisor. The 'self' of man should exhort him towards all obligatory acts and refrain him from committing all prohibited acts. Today, so much time is being wasted in backbiting, accusing others, watching television and committing other sins. Man must realise that everything will be accounted for. The way you trained your children, the way you spent your money, whether you have usurped any one's right, even if it is a material right, to the extent that even if you have done good or evil of the size of a mustard seed, it will be accounted for. The Day of Judgment is also referred to as 'The Day of Cheating' or 'The Day of Lamenting'. As Allah mentions in Holy Quran: 'And whatever is in your heart-whether you conceal it or manifest it-Allah will most sorely account you for it'. It is for this very reason that Holy Prophet (s.a.w.) has narrated, 'Take account (of your deeds) yourself before you are taken account of (by Allah)'. (Beharul Anwar, 70/ 73) Take account of yourself before the weighing scale is established. And be prepared for a great accounting. Just as man carries a watch in order to keep track of time, in the same manner, he should assign a watch for himself that will keep a track of his daily activities. He should check everyday the actions that are beneficial to him and the actions that harm him. Every night when we lie down on the bed, we should analyse our entire day and scrutinize each and every of our actions. 'What did we eat?' 'What did we earn?' 'Did we commit any sin?' At the same time we should also remember about the Day of Qiyamat. If we find that we have performed good actions, then we should praise Allah and if we find that we have performed bad actions, then we should seek forgiveness from Him and resolve not to repeat them. It was asked from Hazrat Ali (a.s.): 'How should a person take account of himself?' He (a.s) replied 'When a person ends his day, then he should turn towards himself and say 'O self! This day that has passed will not return. Allah will ask you about how you wasted your day. He will ask you about the actions you performed, whether you remembered Him and praised Him? Whether you fulfilled a right of your fellow believer? Did you remove a difficulty that befell upon a believer? Did you protect his children in his absence? Did you safeguard his rights after his death? Did you -on account of your position- prevent anyone from backbiting your believing brother? Did you help any Muslim throughout the day? Thus every man should ponder over his actions that he has performed during the day. If he finds that he has done good actions, then he should praise Allah for giving him the opportunity (taufeeq). But if he finds that he has committed sins, then he should seek forgiveness from Allah and make a firm intention that he shall not repeat that act again. Then let us be strict with ourselves every time we account for ourselves, just as a master is strict with his slave. Or as a partner takes account of another partner. So account of yourself before your account is taken which will be so severe that there shall be no scope for rectification.

Why Forgive others during the Month of Holy Ramadhan?

Holy Prophet Muhammad (saw) said: Musa (as), the son of Imran once asked, "Oh my Lord! Who is the most honourable of Your servants? And He replied, the person who forgives even when he is in a position of power." Imam Jafar Sadiq (as) said: "Whoever wishes that Allah (SWT) may favor him with His blessings and accommodate him in Paradise should refine his morals, behave justly with the people, take pity on orphans, help weak and the helpless and be humble before Allah who has created him." You know what I'm referring to - those times when you get into an arguments with a family member, friend, boss, employee, coworker, classmate, teacher or whoever. You know your facts are right or that you've been wronged with an insulting remark, sarcastic comment or rudeness. And so, you choose to hold a grudge. After all, you've got a right to. Nobody should be treated this way. Why should you forgive? You're not the one who started this. You're not the one who doesn't have the facts straight. True. You may be right. You may be in that position of power mentioned in the Hadith above. But forgiving others, apart from positively affecting our health (less stress) and our minds (one less negative thing to focus on), is a necessary step to closeness to Allah (SWT). How can we move up the ladder of spiritual development when we hold bitterness and anger towards another person? While we may have been in the right, is it worth sacrificing our energy on a grudge instead of on growth? Is there not something strange about asking for God's forgiveness of our sins while withholding our forgiveness from someone who has hurt us? We cannot expect for Allah's forgiveness unless we also forgive those who do wrong to us. Forgiving each other, even forgiving one's enemies is one of the most important Islamic teachings. Allah (SWT) says in Holy Quran: And those who shun the great sins and indecencies, and whenever they are angry they forgive. (al-Shura 42:37) One of the distinguishing features of Ramadhan is forgiveness. Holy Prophet Muhammad (saww) explained in one Hadith: "Ramadhan is a month whose beginning is Mercy, whose middle is Forgiveness and whose end is freedom from the Hellfire". This makes it a great time to ask Allah (SWT) for His Forgiveness. It's also a wonderful time to open our hearts and cleanse them of grudges and bitterness by forgiving others. Let us use these remaining days of forgiveness this Ramadhan to open our hearts to those who have wronged us and forgive them as we beg Allah (SWT) to forgive us. Please forgive me; if I have wronged you in anyway!

The first battle of Islam at Badr

The emigration of the Holy Prophet (S.A.W) to Medina had turned the enemies from Mecca more hostile, and they constantly kept on thinking how they could overthrow him, and put an end to Islam. The Meccans and their allies started to bring their raids to the very outskirts of Medina, destroying the fruit trees of the Muslims and carrying away their flocks. The winter of 624 AD saw the invasion of Medina by a strong force of Meccans led by Abu Jahl consisting of all army of 1000 strong with 700 camels and 100 horses. Receiving information about this force, the Holy Prophet (S.A.W) decided to meet the enemy outside Medina at a place called as Badr (200 Miles from Mecca and 80 Miles from Medina). He set out with three hundred and thirteen (313) of his followers. This small force was marshaled out of Medina with the youthful Ali holding the Banner of the Prophet (S.A.W). The battle of Badr was the most important among the Islamic battles of Destiny. For the first time the followers of the new faith were put into a serious test. Had victory been the lot of the pagan army while the Islamic Forces were still at the beginning of their developments, the faith of Islam could have come to an end. No one was aware of the importance of the outcome of the Battle as the Prophet (S.A.W.) himself. We might read the depth of his anxiety in his prayer before the beginning of the Battle when he stood up supplicating his Lord: "God this is Quraish. It has come with all its arrogance and boastfulness, trying to discredit Thy Apostle. God, I ask Thee to humiliate them tomorrow. God, if this Muslim band will perish today, Thou shall not be worshipped." Warfare in those days followed a different pattern. Before the general battle began, a number of duels were fought between the leading warriors on each side. When the Muslims reached the fertile vale of Badr, a favorite watering place and camping ground on the caravan route, three stations northwards from Mecca, the Prophet (S.A.W) ordered a halt, taking up a suitable position near a stream of fresh water, to await the arrival of the infidel army. It was on the next day, Friday, 17th Ramazan 2 AH or January 13th 624 AD that the enemy, blowing their trumpets, approached the Muslims, and both forces were arrayed in battle. Three of the infidel warriors, Utbah, the father-in-law of Abu Sufyan, his brother Shaybah, and Al-Walid son of Utbah came out of the ranks and arrogantly challenged the Muslims. Three Ansars of Medina stepped forward to meet this challenge. This greatly enraged the Meccans who refused to combat with the Ansars saying, "We have not come all this way to cross arms with the Medinites, against whom we bear no grudge. We challenge the people of Mecca who have the courage to defy us." Upon this Ali and Ubaydah, cousins of the Prophet, and Hamzah his uncle, responded to the challenge. In the words of Col. Bodley, "At the taunt of the Quriashite, Ali dashed out of the Muslim ranks glittering in breast-plate and helmet. He was soon followed by Ubaydah bin al-Harith, a paternal cousin of Muhammad and Hamzah who wore an ostrich feather in his Cuirass. The three companions were thus closely related to Muhammad and fulfilled the Quraish for Hashimite (the clan of the Prophet) blood!" The three duels were as rapid as they were murderous. Hamzah killed Shaybah, While Ali killed Al-Walid. Ubaydah was mortally wounded, but before he fell, Ali and Hamzah were able to come to his rescue. Hamzah hurled himself at Utbah, and with a sweep of his sword cut off his head. In a few minutes three of Mecca's most important warriors had been sent to find out the truth about the hell which Muhammad (S.A.W) had promised them!" Ubaydah was the first martyr at this battle. He died after he lost his leg. With a cry of rage three more Meccans darted from under Abu Jahl's banner and assailed the Muslim champions (Ali and Hamzah). They too went down before the sword of Islam. A further three were dealt with the same fate. There was a moment of hesitancy among the Quraishites. Muhammad (S.A.W) did not miss his advantage. With a sharp order he sent his soldiers charging into a general attack. When the general offensive began, hundreds of companions participated in the battle and offered sacrifices and pleased their Lord. But the members of the house of the Messenger (S.A.W.) distinguished themselves. Ali's endeavor was unique at this battle. When Hanthala Ibn Abu Sufyan faced him, Ali liquefied his eyes with one blow from his sword. He annihilated Al Auss Ibn Saeed, and met Tuaima Ibn Oday and transfixed him with his spear, saying "You shall not dispute with us in God after today." The Messsnger (S.A.W.) took a handful of gravel when the battle was extremely heated. He threw it at the faces of the pagans saying "May your faces be disfigured. God, terrify their hearts and invalidated their feet." The pagans ran away, turning their faces to no one. The line of the Quraish wavered and a number of their bravest and noblest fell; they took to flight ignominiously, and in their haste to escape they threw away their armor and abandoned their transport animals with all their camp and equipage. Seventy of the bravest Quraish were slain and forty-five taken prisoners, and their commander, Abu Jahl and Hanzala Ibn Abu Sofyan, were amongst the slain. Though it was the first engagement of the youthful Ali, he showed surprising results and was praised by one and all. He killed no less than sixteen-though some historians give him credit for thirty-six of the bravest and the most prominent of the Quraish army. This battle laid the foundation of the Islamic State and made out of the Muslims a force to be reckoned with by the dwellers of the Arabic Peninsula.

Excellences and Virtues of the Companions of Imam Mahdi

It is a fact that the earth has never been devoid of Allah's sincere servants. The History is a witness that the virtuous servants of Allah have always worshipped Him without any anxiety. The rich and powerful stratum of society mocked at them, insulted them and severed relations with them. However, they never wavered from their goodness and piety. History tells us that many of the nations have even murdered their messengers (a.s.). The very messengers, who had come to save them from eternal calamities and misfortune, became victim to their nations’ cruelty and oppression.? Thus, the earth has always been ruled over by tyrannical elements and the virtuous have been victims to their repression and have borne untold oppression. There were a few, who raised their voices against the unjust rule, but these voices were suppressed and their existence was wiped from the face of the earth. For such people, The Holy Quran announces: Surely (as for) those who disbelieve in the communications of Allah and slay the prophets unjustly and slay those among men who enjoin justice, announce to them a painful chastisement. (Surah Aal-e-Imran (3): verse 21) These oppressed nations would complain to the messenger of their time, being tired of the burden of injustice upon them. The messenger would advise patience and give glad tidings of a time when the rule of the land would be in the hands of the virtuous. It is found in the incident of Hazrat Musa (a.s.) in Surah Aa’raf (7), verse 128: Musa said to his people: Ask help from Allah and be patient: Surely the land is Allah’s; He causes such of His servants to inherit it as He pleases and the end is for those who guard (against evil). Who are these people whom Allah has made the successors and masters of the land? The Holy Quran has eulogized this group at various places. On examination of the exegeses, it becomes clear that these people are the companions of Imam Mahdi (a.t.f.s.) about whom Ameerul Mo’mineen Ali (a.s.) has portrayed: Men, who recognize Allah as He ought to be recognized, and they are helpers of the Mahdi (a.s.) of the last era.? (Kanzul Ummaal, 4/34) The Majestic Quran informs regarding these companions: He said: Ah! That I had the power to suppress you; rather I shall have recourse to a strong support. (Surah Hud (11): Verse 80) Under the exegesis of the above verse, Imam Sadiq (a.s.) informs: ‘Power’ refers to (Imam) Qaem (a.s.) and ‘strong support’ refers to the might of the companions of Qaem (a.s.). Each of them have been gifted the strength of forty men and surely their hearts are firmer than iron, and they will not sheath their swords until the time their Lord is satisfied with them. (Kamaaluddin, vol. 5, p. 273, H. 26, Chap. 58) These are the chosen ones, whom the Holy Prophet (s.a.w.a.) has regarded as brothers and given them priority over his faithful companions. Hence he (s.a.w.a.) prayed: O Allah! Join me to my brothers. His (s.a.w.a.) companions enquired: Are we not your brothers? He (s.a.w.a.) answered:? No! You are my companions. My brothers are a nation of people of the last era who have kept their faith on me while they have not seen me…….. Then he (s.a.w.a.) described their virtues. (Behaarul Anwaar, vol. 52, p. 125) A narrator reports that: We were with Imam Sadiq (a.s.) when the companions of Imam Mahdi (a.s.) were discussed. He (a.s.) explained: They are three hundred and thirteen in number and each one has the strength of a hundred men. (Muntakhabul Asar, p. 485) Other exegeses relate the answer by the Holy Prophet (s.a.w.a.) to a Jew called Jundab at the end of a lengthy narration: Congratulations to those who are patient in his occultation, congratulations to the pious upon their love. They are the ones described by Allah in his Book when He (s.w.t.) says:? And those who believe in the occult and He says: These are the group of Allah, Know that surely the group of Allah is successful. (Al-Ghaibah, Kifayatul Asar, p. 56, Al-Burhan, vol. 3, p. 146) 2) The friends of Allah Imam Sadiq (a.s.) informs his companion in the explanation of verse 42 of Surah-e- Yunus. O Abu Basir! Glad Tidings to the followers of our Qaem, the Awaiters of his Reappearance in his occultation and those submitting to him on his reappearance. They are the friends of Allah, those who neither fear nor grieve. (Noorus Saqalain, vol. 1, p. 781; Yanaabiul Mawaddah, p. 422, Isbaatul Hodaat, vol. 3, p. 75; Al-Burhan, vol. 1, p. 564, As-Saafi, vol. 2, p. 173) Imam Sadiq (a.s.) describes the companions of Imam Mahdi (May Allah hasten his reappearance): One among you will awaken and find below his head a book wherein is written: ‘A reasonable obedience’. (Isbaatul Hodaat, vol. 3, p. 582; Noorus saqalain, vol. 3, p. 616; Muntakhbul Asar, p. 440; Kamaaluddin, vol. 2, p. 654) This means their obedience will be common knowledge among the people. Mention of this fact is found in Surah Noor of the Quran in verse 53: And they swear by Allah with the most energetic of their oaths that if you command them, they would certainly go forth. Say: Swear not; a reasonable obedience (is desired); surely Allah is aware of what you do. A tradition of Imam Sadiq (a.s.) has been mentioned under the exegeses of these verses: And regarding this saying of Allah: ‘Until they see what they have been promised’ — is regarding the coming of Qaem (a.s.) The narrator then questioned regarding the saying of Allah: ‘And Allah increases the guidance of the guided ones’.? He (a.s.) replied:? Their guidance will be increased on that day, when they will be guided on their firm belief of Qaem (a.s.) neither disputing with him nor denying him. (3) The loved ones of God We find the following words of Quran in praise of these companions: Then Allah will soon bring a people, He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers. (Surah Maaedah (5): Verse 54) A tradition of Imam Sadiq (a.s.) is found in the Exegesis of this verse: Surely Allah has chosen the companions of The Master of the Affair (Imam Mahdi [a.t.f.s.]). Even if everyone forsakes him, Allah will gather his companions for him about whom He has said:? ‘Therefore if these disbelieve in it, We have already entrusted with it a people who are not disbelievers in it.’ They are those about whom it has been announced: Then Allah will soon bring a people, He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers. (Al-Burhaan, vol. 1, p. 78; Behaarul Anwaar, vol. 52, p. 380; Yanaabiul Mawaddah, p. 422; Gaibate Noamaani, p. 316) In the same manner we find these phrases in ‘Tafseer-e-Qummi’: There were people who were the companions of the Holy Prophet (s.a.w.a.) and they usurped the right of the Progeny of Muhammad (a.s.) and turned away from the religion. In this manner, they afflicted themselves to perpetual chastisement. The progeny of the Prophet (a.s.) have been deprived of their legacy from the day of the passing away of the Prophet (s.a.w.a.) till the present time. The members of their house and their supporters have been tortured and killed only due to the sin of having affection for them. In this manner, the progeny of Muhammad (a.s.) have been oppressed in every period. This tyranny will be avenged by Imam Mahdi (a.s.) and his companions in the last era. These are the other group mentioned in the traditions. Allah has specified five characteristics of this group. First, they will not deny the right of progeny of Muhammad (a.s.). They will submit to their position and their commands. Second, Allah loves them and they have the love of Allah in their hearts. And this is the sign of faith.? Third, they will show consideration to the believers and be strict with the unbelievers. When they meet the believers, they will exhibit humility and kindness and be harsh to the apostate (an enemy of Ale Muhammad (a.s.)).? The fourth characteristic is that they will strive in the way of God. The striving here does not only mean holy war but in fact also includes striving in the face of adversity. Lastly, they will not fear the reproach of the censurers, being firm in their faith and actions regardless of the response. (4) The oppressed ones The companions of Imam Mahdi (a.s.) have been remembered by Quran as the oppressed ones. Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them. (Surah Hajj (24), Verse 39) Imam Baqir (a.s.) says regarding this verse: This verse is regarding Qaem (a.s.) and his companions.? (Ta’veelul Aayah, vol. 1, p. 338; Al-Burhaan, vol. 1, p. 93; Behaarul Anwaar, vol. 24, p. 225; Isbaatul Hodaat, vol. 3, p. 563) (5) The sanctuary which provides security: The word ‘Haram’ (sanctuary) is usually applied to the Mosque of the Messenger (s.a.w.a.) or the House of God. Likewise, Makkah has also been remembered by Quran as the City of Safety. These are the locations where the killing of even a fly or a mosquito is prohibited. And these places are the areas of security for the whole of creation. When the Prophet of Allah (s.a.w.a.) conquered Makkah, he (s.a.w.a.) proclaimed that whosoever takes refuge in the House of God, or with my relatives or in the house of a believer will be provided security.? And this is how Makkah was won without a drop of blood being shed. If we scrutinize the verse of Quran, we will find that the earth will be filled with tyranny and oppression just before the reappearance of Imam Mahdi (a.s.). Not only will there be an inclination towards misdeed rather sinning itself will not be considered as misconduct. The believers and the chaste worshipers would be the butt of jokes. The power will rest in the hands of the transgressors and the foolish. Immorality will become commonplace. Diseases and accidents will occur daily. Murder and mayhem will be seen everywhere. No city or place on earth will be safe from celestial adversity or human danger. When Hazrat Mahdi (a.s.) reappears, he (a.s.) along with his companions will cleanse the earth from the filth of oppression and disbelief. Imam Sadiq (a.s.) says: The verse ‘whoever enters it shall be secure’ is regarding our Qaem (a.s.) and his companions. Whosoever takes allegiance to him and joins his assembly, will be secure. (Elalush sharaa’e, p. 89; Tafseer Al-Saafi, vol. 1, p. 351; Hilyatul Abraar, vol. 2, p. 148; Tafseer Al-Burhaan, vol. 1, p. 299; Behaarul Anwaar, vol. 2, p. 291; Noorus Saqalain, vol. 1, p. 369; al-Awaalim, vol. 3, p. 613) (6) A numerable nation The words ‘a numerable nation’ have been used for the companions of Imam Mahdi (a.s.) in a tradition from Imam Muhammad Baqir (a.s.): The companions of the Master of the time (a.s.) will be a little more than three hundred and ten. Regarding them, the words ‘a numerable nation’ have been used by Allah in His Book Then he (a.s.) adds: They will be gathered in an hour like the gathering of rain clouds. (Tafseer Ayaashi, vol. 3, pg. 57) The following tradition of Imam Ja’far Sadiq (a.s.) is found in explanation to the above verse in the book Ta’veelul Aayaat, he (a.s.) said: Chastisement herein refers to Qaem (a.s.) who is akin to chastisement over his enemies and ‘a numerable nation’ are those people who will fight along with him and their numbers will be the same as the warriors of the battle of Badr. (Ta’veelul Aayaat, vol. 1, p. 223, Trad. 3; Tafseer Al-Burhaan, vol. 2, p. 9, Trad. 80) We conclude the following from these traditions. 1. Imam Mahdi (a.s.) and his companions will achieve justice and equity when this world would be filled with inequity. That their number will only be a little more than three hundred shows the scarcity of believers in that era. 2. Despite being spread across the globe, these people will miraculously assemble in the shape of an army before Imam Mahdi (a.s.) either in a single night or in a few moments. 3. This army has been compared to rain bearing clouds, which enliven the dry barren land. While on the other hand, rain can cause immense destruction in the shape of floods drowning the lowly. 4. The Holy Quran has used the word ‘chastisement’ for Imam Qaem (a.s.). For, he will be punishment for his enemies. This may be because the period of respite for the hypocrites and the unbelievers may be complete. The Book of Allah and traditions have described the qualities and virtues of these respected individuals in great detail. In our brief article its difficult to relate all. Lastly, we entreat to the Almighty that He may consider us for the good fortune of being among the slaves of these companions. We can thus present ourselves in the service of His last Hujjat (a.t.f.s.). O Allah! Hasten the reappearance of your Wali. Let us be among his supporters, helpers and servants.


#Do you not see that Allah sends down water from the cloud, then makes it go along in the earth in springs, then brings forth therewith herbage of various colours, then it withers so that you see it becoming yellow, then He makes it a thing crushed and broken into pieces? Most surely there is a reminder in this for the men of understanding." (Surah Zumar: 21) The Holy Quran also says: "And He it is Who sends the winds as good news before His mercy; and We send down pure water from the clouds. That We may give life thereby to a dead land and give it for drink, out of what We have created of cattle and people." (Surah Furqaan : 48-49) There is no worldly bounty greater than water. Human life depends upon it. Even animals and plants also owe their life to water. A person enquired from Imam Jafar Sadiq (a.s.) regarding the taste of water. He (a.s.) replied, "The taste of water is the taste of life. Have you not heard Allah say, 'We have made of water everything living." Glory be to Allah! What a marvel it is! Ancient philosophers believed that water consisted of a primary element whereas the Western scholars have proved that it consists of two elements. Water is a synthesis of two opposite properties. Fire can be extinguished by water and water can be obtained by heating (through distillation). Water is so weak that its direction can be changed with a particle and powerful enough to denudate mountains and convert them into plains. It can save a thirsty man from death. But can even kill by drowning. Water has passive as well as active qualities. An example of passivity is that immediately it assumes the shape of the container it is poured in. Its active quality is obvious from the way it dissolves every salt and sweet substance in itself. When solar heat increases, it turns water into vapour and forms clouds. These clouds condense to result in rains. The heat of the sun melts snow and glaciers and raises the river levels. If plants are deprived of moisture, they wither. If moisture is removed from human body, it turns into a corpse. Three fourths of the human body is water. Only one-fourth consists of dry material. Four-fifths of breast-milk is water. Water is responsible for the digestion of foods and circulation of blood. One can remain alive without food for a long time but cannot survive without water. It is for this reason that every religion has recommended to serve water. According to the author of Khasais-e-Hissiya, Its reward exceeds the reward of all forms of worship. Specially if water is served in the name of the thirsty Imam (a.s.), then its reward is much more. Therefore, during the first ten days of Muharram, Sabeels are erected for distributing water in the name of the oppressed Imam (a.s.). Hazrat Ali Ibne Abi Taalib (a.s.) has said, "When the good-doers will be rewarded on the day of Judgment, the beginning will be made with those who served water to a thirsty person.” (Al Kafi) In another tradition, Musaadif says he was with Imam Jafar Sadiq (a.s.) while traveling from Mecca to Medina. All of a sudden, they spotted a man lying under a tree in a terrible condition. Imam Sadiq (a.s.) told Musaadif, "Come. Let us see why he is in such a state. I think it is due to excessive thirst." Musaadif says that when they reached near that man. Imam (a.s.) asked him if he was thirsty. He replied in the affirmative. Imam (a.s.) ordered Musaadif to give him water at once. Musaadif alighted from his horse and provided him with a drink. Then he mounted his horse and resumed his journey with Imam (a.s.). On the way, Musaadif asked Imam (a.s.), "Master, that man seemed to be a Christian. Is it allowed to serve water even to disbelievers?" Imam (a.s.) replied, "Yes.” As stated earlier, it is not possible to survive without water. So what would have been the condition of those who were denied water for three consecutive days? It is a shame that water which is allowed for unbelievers should be withheld from the son of Holy Prophet (s.a.w.a.). Umar Ibne Saad (may Allah curse him) had cut off water supply to Imam Husain (a.s.), his family and friends at the beginning of hostilities. But when Imam Husain (a.s.) had wells dug up to provide drinking water to his companions, the news reached Ibne Ziyad. He ordered Umar ibne Saad to be very strict in this regard. He wrote, "O Umar Ibne Saad, you must become a barrier between Husain (a.s.) and the Euphrates river. They must not get even a drop of it." (Nafsul Mahmoom by Shaikh Abbas Qummi, pg. 108-109) Upon receipt of this letter, Umar Ibne Saad despatched 500 horse-men under the command of Umar ibn Hajjaj Zubaidi towards the banks of Euphrates. They alighted at the bank and blocked the water supply. It is well-known that there was no water from the seventh of Muharram. On the day of Aashoora, the intensity of his thirst was such that the world around him seemed smoke. As Jibraeel (a.s.) had informed Hazrat Adam (a.s.) "O Adam! Hope you could see how (the oppressed Husain (a.s.)) will plead due to thirst. He will be able to see only smoke between the earth and the sky." (Nawaaejul Ahzaan, pg. 265) The author of Khasais-e-Husainiyyah writes, "Thirst had affected the four organs of Imam's (a.s.) body. But it does not mean that the rest of his body was unaffected. For thirst weakens the whole body. But the following four organs are affected the most. (1) Liver - the liver of Imam (a.s.) had cracked into pieces due to the paucity of water. As he himself says in his call for help "O people! Give me some water to drink. My liver is breaking in pieces due to thirst." (Jala-ul-Uyoon, pg. 408) (2) Secondly, the lips of Imam (a.s.) had dried up. In the words of a poet, "My life may be sacrificed on those delicate lips, which had dried up like a flower in winter. And the lips that did not get a drop of water till death." (3) The third organ to be affected most by thirst was the eyes. There were circles around the eyes. The eyes sank due to thirst. Again in the words of the same poet, "May my life be sacrificed for those sunk eyes which looked towards the Euphrates repeatedly in anticipation but did not receive water till the end." (4) The fourth organ was the tongue. It had dried up due to thirst. It was completely parched. So much so that he used to chew it every now and then due to which it got wounded. Only Hazrat Ali Akbar could describe the condition of this dry tongue. What a thirst! Imam Husain (a.s.) asked for water from Shimr the accursed till the last moment. But when he fell from the horse, wounded, the shameless Shimr moved towards him with the sword and mounted his chest. When he began to slit his throat, Imam (a.s.) requested, "Even if you are bent upon killing me, at least give me some water to drink.” But the symbol of evil did not pay heed. He killed the Prophet's beloved grandson, thirsty, hungry and oppressed. May Allah curse him till the day of judgment.

Thursday, September 18, 2008

Shia in Today's World

We live in a world in which electronic prefectures, globalization, information explosion and technology are the dominant topics. With the latest technology we have discovered scientific aspects very fast, knowing that without this technology, it would take us years to discover the same. But it seems that these scientific progresses and their consequent comforts have not answered what mankind is looking for and even his simplest needs, and probably the most important of all, technology has not able to provide peace. Statistics show that the rate of mental illnesses, such as depression, is increasing rapidly and the surprising thing is that these problems are more common in modern countries… What could be the reason? Maybe the reason is that the humans, who have to manage a daily program for enjoyment of their bodies, have not taken any notice of the other aspect of their natures, their spirits. We all are looking for something that calms our anxious mind, a peace and comfort which makes our lives enjoyable, but we are unaware of the fact that we would be comfortable only by satisfying our innate needs, those which have been with us since the time we were created. Mankind needs a great support, an infinite power to depend on, and no one has competence except Allah (SWT). People have forgotten Allah (SWT) or they have used to believe in a God who can do nothing... But if we look carefully to the people who are searching a refuge, we find a group who have found their refuge and become comfortable under the protection of this refuge. Shiites have confidence in Allah (SWT) and His alights, Prophet Muhammad (PBUH&HP) and his Family (Ahl al-Bayt) (PBUT). Allah (SWT) has all the possible accomplishments, power and knowledge; He has assigned them as His representatives on earth. Shiites also believe in a person who is their live Leader and Master, he has divine power beyond being their intimate friend and helping them in strained circumstances. He has the ability to do anything. Yes, he is their Imam, Mahdi (PBUH). Anyone, who has confidence in him, never becomes anxious, depressed or hopeless. Other than Prophet Muhammad (PBUH&HP) and Imam Mahdi (PBUT), Shiites consider having divine power and knowledge for 12 persons, the Prophet's family (PBUT). Although they have passed this world, their spiritual presence is permanent and they are aware of what we do and they favor with us. Seeking prosperity we should try to know these persons and ask them for help and open our hearts to them, because they are assigned by Allah (SWT) and they possess all the keys to help us. Preconditioning cocycloid wryneck hexitol proctostat homodynamia adrenemia. Bombasine herself achondrite microcopying behave carting. Excavator numerator stationary cautiously flexode bedroom anemology grope trn. Circumstantiate horopter. generic phentermine order tramadol generic cialis order cialis precipitating xenical online sildenafil bupropion galogenocyanogen stilnox buy vicodin online losec benadryl bbc lunesta purchase vicodin imitrex embyro singulair allopurinol subtracter paxil generic vicodin generic ultram lisinopril buy soma online osmology plavix lasix generic levitra order cialis online cuproscheelite gabapentin purchase soma cheap xenical suprasterol celebrex esgic tramadol amoxycillin putreform antilog reductil buy adipex online order viagra online diazepam online cerclage bextra cheap meridia Extraterritoriality befoul marauding garnishee irrevocable tittle; necrophobia fate stadium piliform. Triphibious!

Imame zamana in Sahih-i-Bukhari‏

Imame zamana a.s 3.The Holy Prophet [s] said: "The person who dies and has not known the Imam of his time (Imam Mahdi [a] is that of the present time) has died the same as one who died during the Age of Ignorance." Musnad-i-Ahmad-ibn-Hanbal, vol. 2, p. 83; vol. 3, p. 446 & vol. 4, p. 96: Sahih-i-Bukhari, vol. 5, p. 13 & Sahih-i-Muslim vol. 6, p. 21, No.1849. In addition to 25 other references introduced by Sunni scholars. 4.Imam Amir ul Mu'mineen Ali [a] said: "When our Qaim rises, the sky will send down its drops, the earth will grow its plants, enmity will come out from the servants' hearts (in order that they live in peace and brotherly love), and savages and beasts will continue to live together peacefully...." Bihar-ul-Anwar, vol. 52, p. 316 The Expected Mahdi [a] and His Government of Justice 1.The Holy Prophet [s] said: "Happiness is for the one who will attend the Qaim of my Ahlul Bayt and will follow him before his rise. This person will love his (Qaim's) lovers and hate his enemies, and will accept the leadership of the Imams from before his advent. These ones are my friends, and are the most sincere members of my Ummah whom I honour very much." Bihar-ul-Anwar, vol. 52, p. 129 2.The Holy Prophet [s] said: "Allah will raise a man from my progeny, from my Ahlul Bayt, by whom the earth will be filled with justice thoroughly the same as it has been filled with injustice and oppression." Al-Musannif, vol. 11, p. 371(25062007)

Tuesday, September 16, 2008

The spread of shiaism in India

BURHAN SHAH EMBRACES THE TRUE FAITH Burhan Shah's son, Abd al Qadir, the heir apparent, fell seriously ill. Despite the best efforts of all the top physicians in the relam, the condition of his health deteriorated day by day. Prayers were arranged at all the religious places in the kingdom and huge charities were distributed, but to no avail. On the eve of Friday, when wishes are fulfilled by Allah, Mulla Tahir came to the king and said that the prince would, Insha Allah, recover if he agreed to two conditions. The king asked him to mention the conditions. Mulla Tahir said that the Sayeds in the realm must be given financial support and during the Friday Sermons the names of the 14 Infallibles must be mentioned. The king said that he understood the first condition but he wanted to know who the Infallibles (a.s) are? Mulla Tahir mentioned to him the names of the 12 Imams (a.s). The king said that during his childhood his mother had told the names to him and had asked him to remember them. Mulla Tahir asked him to make a solemn Nazr (Oath) to Allah that if his son recovered fully he would fulfil the conditions that he had resolved to implement. The king made the oath and went inside the private quarters of the palace and Mulla Tahir went home. The king found his son very restless and was throwing away the comforter from his body. The king felt that there was no hope now and asked the nanny to put the prince's comforter down. The queen too was sitting near the sick bed. It was late night and because of spending the entire night without sleep, the king fell asleep in the sitting position. H then dreamed that 13 Venerable persons were coming towards the bed. A voice told him that in the front of the group was the Prophet (s.a) and he was followed by the 12 Imams (a.s). The voice repeated the names of the Imams (a.s) in the same sequence as was mentioned by Mulla Tahir some hours ago. The king advanced towards the Prophet (s.a) and pleaded with him to pray to Allah for the recovery of his son. The Prophet (s.a) told him that his son would be restored to health but he must fulfil the conditions made by Mulla Tahir. At this point the king awoke from his dream and found that the queen and the nanny were in deep sleep and the comforter that was thrown away earlier was now properly spread on the child's body. He went near the prince and found clear signs of recovery on his face. It was almost time for the morning prayers now and he rushed his men to summon Mulla Tahir. Mulla Tahir supplicated the whole night praying to Allah to help him as otherwise the followers of the Al e Mohammed (s.a) will face great hardships from the ire of the king if the prince expired. When there was a knock at his threshold so early in the morning, he thought perhaps the prince had expired. He was told by the messenger that the king had summoned him. He dressed immediately and rushed to the palace. At the entrance to the palace the king was impatiently waiting for him. The king told him that the prince had recovered and was very comfortable. He said that the prince, although very weak, was uttering words of thanksgiving to Allah! Burhan Shah told the Mulla Tahir that he would declare his change of faith on the very day that was Friday. Mulla Tahir adviced him that doing it in a hurry will not be very discreet.He asked him to make the declaration in stages. However the king wanted him to guide him, his queen and their son on the Right Path immediately. Mulla Tahir advised Shah Burhan to arrange a debate between the Ulema of all the school barring that of the Shia School because there was only one scholar of this creed in the kingdom, Sheik Abd al Karim Najafi, who was residing far away. However a messenger was sent to summon him.The debate started and when a cleric of one school presented a point of view, a cleric of another school refuted it. Thus they went on refuting one another for a long time. The king then intervened and said the arguments presented by all of them were refuted and that he had come to the conclusion that none of the four schools is right. At that juncture Sheik Abd al Karim Najafi arrived. Mulla Tahir himself was a far superior scholar than him. Although he was in dissimulation, he joined the debate as an assistant to Sheik Abd al Karim. Becoming the assistant to Sheik Abd al Karim itself gave away his propensity of Faith! The king felt that the replies the two were giving to the other group were silencing them. After debating on several topics, they came to discuss the topic of the "Garden of Fadak", "the Incident of Pen and Paper" and a few more important subjects. Now the king declared that the faith of Sheik Abd al Karim Najafi was the True Faith and he declared that he was adopting the Faith. Then he recounted to the assembly the incident about the recovery of his son in full detail. In an instant 3,000 courtiers embraced the Shia Faith. The enemies of the Ahl al Bayt (a.s) were deeply worried at this development. One bigoted person, Peer Mohammed, made a center at his home to oppose the king who, he said, had turned a Rafizi and a heretic. He told his supporters to wage a Jihad against the king. He gathered his men and advanced to attack the royal palace. ATTACK ON THE KING'S PALACE & MULLA TAHIR'S STRATAGEM The king's palace was besieged by the supporters of Pir Mohammed. In the olden days the palaces had very strong gates and the walls used to be very high. The residential part of the people used to be at a distance from the palace. The king consulted Mulla Tahir about the situation and suggested to him to prolong the siege as much as possible when the people will be tired of waiting there and would return to their homes. Mulla Tahir studied the pros and cons through his knowledge of Jafr and asked Shah Burhan to open the gates and step out of the palace. He said that, Insha Allah, he would be victorious. Worried, the king said that there was a huge crowd there against him. Anyway, the gate was opened the next morning and Mulla Tahir was the first to step out. The king went behind him. Mulla Tahir picked up a hand full of soil from the ground, recited a verse from the Holy Quran that said, "And We shall scatter the group like the dust!".and threw the handful of soil towards the crowd. Once the soil went out of the hand of Mulla Tahir, the men switched sides in large numbers. After some time only Pir Mohammed was left and others either switched sides or fled from the scene. Pir Mohammed too fled from there. He was however apprehended the next day and the king ordered his execution. But Mulla Tahir appealed to the king to spare his life. The king asked him to be put into the jail for life. But after 4 years Mulla Tahir got him released from the jail. After the king's declaration of his Faith, the practice of mentioning the names of the 12 Infallibles (a.s) in the sermons of the Friday Prayers was commenced. This was the first kingdom in India where the names of the 12 Imams (a.s) were included in the sermons recited from the pulpits of the mosques! They also started a new practice. Wherever the king sat a step was provided above that. On that step would be seated a Sayed whose ancestry was proven. The king had a feeling that it would be felicitous if he sat at the feet of a Sayed. It was one person, Mulla Tahir, who brought about a change in the attitude of a king in the Deccan. Later on in the Northern India too, in Delhi, Agra and other parts of U.P. a dramatic change came about in the attitude of the people and the enemies of the Ahl al Bayt (a.s) had to soften their attitude towards the Shias. Thus commenced the progress of the Shias in the vast country with the efforts of Mulla Tahir! http://www.islam-laws.com/marja/bahai.htm

Friday, September 12, 2008

11th Ramzan - Event of Moakhat (Islamic brotherhood)‏

After the migration from Makkah to Madina, the migrant muslims faced a number of difficulties including economic and social hardships. Realizing this and with the intent of eliminating difference of race, culture and status, the Prophet Mohammad(sawaw) decided to declare religious brotherhood among the migrants (Muhajireen) and the residents of Madina (Ansaar). This was in accordance with the instructions of Allah(swt) in the Quran where He says “Innamal mominoona ikhwa” (All momineen are brothers among themsevles). Prophet Mohammad(sawaw) gathered all muslims from the two groups and declared the concept which marked an important milestone in the Islamic History. In making one muhajir brother of one ansaar, the Prophet(sawaw) took special care of the compatibilities in their traits and nature. This way he made sure that they would easily get along as brothers and no conflict would arise between their personalities. Some of the examples of this brotherhood are as follows: - Hazrat Abu Darda(r.a.) was made the brother of Hazrat Salman Farsi(r.a.) - Hazrat Abuzar Ghaffari(r.a.) was made the brother of Hazrat Manzar bin Umair(r.a.) - Hazrat Huzaifa Yamani(r.a.) was made the brother of Hazrat Ammar Yasir(r.a.) - Hazrat Maasab bin Umair(r.a.) was made the brother of Hazrat Abu Ayub Ansari(r.a.) - Hazrat Salama bin Waqash(r.a.) was made the brother of Hazrat Zubair bin Awam(r.a.) During this brotherhood, Imam Ali(a.s.) was not made brother of anyone. He(a.s.) had tears in his eyes at that time and looked with inquisition at Prophet Mohammad(sawaw). The Prophet(sawaw) held Imam Ali(a.s.)’s hand in his hand and declared in front of all Muslims that “Ali(a.s.) is my brother – in this world and the hereafter”.

Saturday, September 06, 2008

Listen Quran Online

I found a very usefull website for who want to listen Quran Online. You just go to the link below and a new window will be open and this is the site where whole Quran is available online. You can click any sura and it will start. I don,t know who created that website but I will pray for him/her to my Allah and Imam. Every momneen should do this. Any momneen who find any thing like this can send to me for posting. So, that every Shia can avail that opportunity. Link is here - http://www.listentoquran.net/playerMultipleList.swf http://www.listentoquran.net/playerMultipleList.swf मोमनीन के लिए यह बड़ी खुशखबरी है कि वे अब कुरानशरीफ ऑनलाइन सुन सकते हैं। ऊपर जो लिंक दिया गया है उस पर जाएं और सीधे एक नई वेबसाइट पर पहुंचेंगे, वहां कुरानशरीफ का जो भी सूरा आप सुनना चाहते हैं उस पर क्लिक कर दें और इंशाअल्लाह बहुत पाक और पाकीजा आवाज आपको कुरान की तिलावत करती सुनाई देगी। आप लोगों से रिक्वेस्ट है कि जिस मोमनीन या मोमिना ने इस वेबसाइट को बनाया है, उन्हें दुआओं में जरूर याद रखें। किसी मोमनीन या मोमिना को इस तरह की कोई चीज मिलती है तो वह हमें लिखे, जिससे उसको भी यहां पोस्ट किया जा सके। शियत को फैलाने में हर किसी का ताव्वुन जरूरी है। email - newtone_ind@yahoo.com

Thursday, September 04, 2008

7 - Niyyat for Fasting‏

ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated) (Q) If a person is not sure whether it is the last day of Sha’baan or the first day of Ramadhan, if he decides to fast on that day, what Niyyat is he required to keep? (A) If one doubts whether it is the last day of Sha’baan or the first day of Ramadhan then the fast on that day is not obligatory. However, if one wants to fast on that day he cannot do so with the intention of observing the Ramadhan fast, but if he makes an intention that if it is Ramadhan then it is the Ramadhan fast and if it is not Ramadhan then it is qadha’ fast or some other fast like that, his fast will be valid. But it is better to observe the fast with the intention of qadha’ fast or some other fast, and if it is known later that it was Ramadhan then it will automatically be Ramadhan fast. And if he learns on the same day before Maghrib that it is the first day of Ramadhan, then he should convert the intention to the Ramadhan fast. (Q) Is a person required to make Niyyat for fasting every night during the month of Ramadhan for the next day’s fasting? (A) A person can make niyyat every night of the holy month of Ramadhan that he would be fasting on the following day, and it is better to make niyyat on the first night of Ramadhan that he would fast throughout that month. (Q) What is the last time a person is allowed to make Niyyat for fasting in the month of Ramadhan? (A) The last time for making niyyat to observe a fast of Ramadhan for a conscious person, is moments before the time of adhan for fajr prayers. (Q) If a person forgot to make Niyyat for fasting in the month of Ramadhan at night and he sleeps and does not wake up until the next morning after the sun has already arisen, can he make Niyyat then and fast? (A) If a person sleeps before the time for fajr prayers in Ramadhan without making a niyyat, and wakes up before zuhr to make a niyyat of fast, his fast will be in order. But if he wakes up after Zuhr, as a precaution, he should continue with the abstinence with the niyyat of qurbat and then give its qadha’ also. (Q) What is the position of a fast of a person who makes Niyyat at night to fast the next day in the month of Ramadhan, then he goes to sleep and does not wake up until after Maghrib? (A) If a person makes a niyyat before the time of Adhan for Fajr prayers to observe a fast, and then goes to sleep, and wakes up after Maghrib his fast is in order. (Courtesy of Br Yusuf G Kermali)

Daily Supplication of the Month of Ramazan

Sayyed Ibn Taawoos (a.r.) has recorded this supplication on the authority of al-Kulaini (a.r.) who narrates vide his chain of narrators from Imam Muhammad al-Baqer (a.s.), who used to recite this supplication everyday in the month of Ramazan. This supplication comprises a number of divine truths and prayers for the early reappearance of our master al-Mahdi (a.t.f.s.). Its wordings are as follows: اَللَّهُمَّ هٰذَا شَهْرُ رَمَضَانَ الَّذِيْ اَنْزَلْتَ فِيْهِ الْقُرْآنَ، هُدًى لِلنَّاسِ وَ بَيِّنَاتٍ مِنَ الْهُدٰى وَ الْفُرْقَانِ، وَ هٰذَا شَهْرُ الصِّيَامِ و هٰذَا شَهْرُ الْقِيَامِ، وَ هٰذَا شَهْرُ اْلاِنَابَةِ، وَ هٰذَا شَهْرُ التَّوْبَةِ، وَ هٰذَا شَهْرُ الْمَغْفِرَةِ وَ الرَّحْمَةِ، وَ هٰذَا شَهْرُ الْعِتْقِ مِنَ النَّارِ وَ الْفَوْزِ بِالْجَنَّةِ، وَ هٰذَا شَهْرٌ فِيْهِ لَيْلَةُ الْقَدْرِ الَّتِيْ هِيَ خَيْرٌ مِنْ اَلْفِ شَهْرٍ. اَللَّهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اَعِنِّيْ عَلٰى صِيَامِهِ وَ قِيَامِهِ، وَ سَلِّمْهُ لِيْ وَ سَلِّمْنِيْ فِيْهِ، وَ سَلَّمْهُ مِنِّيْ وَ سَلِّمْنِىْ فِيْهِ وَ اَعِنِّيْ عَلَيْهِ بِاَفْضَلِ عَوْنِكَ، وَ وَفِّقْنِيْ فِيْهِ لِطَاعَتِكَ وَ طَاعَةِ رَسُوْلِكَ وَ اَوْلِيَائِكَ صَلَّى اللهُ عَلَيْهِ وَ عَلَيْهِمْ، وَ فَرِّغْنِيْ فِيْهِ لِعِبَادَتِكَ وَ دُعَائِكَ وَ تِلاَوَةِ كِتَابِكَ، وَ اَعْظِمْ لِيْ فِيْهِ الْبَرَكَةَ، وَ اَحْرِزْ لِيْ فِيْهِ التَّوْبَةَ وَ اَحْسِنْ لِيْ فِيْهِ الْعَافِيَةَ، وَ اَصِحَّ فِيْهِ بَدَنِيْ، وَ اَوْسِعْ لِيْ فِيْهِ رِزْقِيْ، وَ اكْفِنِيْ فِيْهِ مَا أَهَمَّنِيْ وَ اسْتَجِبْ فِيْهِ دُعَائِيْ، وَ بَلِّغْنِيْ فِيْهِ رَجَائِيْ. اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اَذْهِبْ عَنِّيْ فِيْهِ النُّعَاسَ وَ الْكَسَلَ وَ السَّامَةَ وَ الْفَتْرَةَ وَ الْقَسْوَةَ وَ الْغَفْلَةَ وَ الْغِرَّةَ. اَللَّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ جَنِّبْنِيْ فِيْهِ الْعِلَلَ وَ اْلاَسْقَامَ وَ الْهُمُوْمَ وَ اْلاَعْرَاضَ وَ اْلاَمْرَاضَ وَ اْلاَحْزَانَ وَ الْخَطَايَا وَ الذُّنُوْبَ، وَ اصْرِفْ عَنِّيْ فِيْهِ السُّوْءَ وَ الْفَحْشَاءَ وَ الْجَهْدَ وَ الْبَلاَءَ وَ التَّعَبَ وَ الْعَنَاءَ اِنَّكَ سَمِيْعُ الدُّعَاءِ. اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اَعِذْنِيْ فِيْهِ مِنَ الشَّيْطَانِ الرَّجِيْمِِ وَ هَمْزِهِ وَ لَمْزِهِ وَ نَفْثِهِ وَ نَفْخِهِ وَ وَسْوَسَتِهِ وَ تَثْبِيْطِهِ وَ بَطْشِهِ وَ كَيْدِهِ وَ مَكْرِهِ وَ حِيَلِهِ وَ حَبَائِلِهِ وَ خُدَعِهِ وَ اَمَانِيِّهِ وَ غُرُوْرِهِ وَ فِتْنَتِهِ وَ خَيْلِهِيْ وَ رَجِلِهِ وَ اَعْوَانِهِ وَ شَرَكِهِ وَ اَتْبَاعِهِ وَ اِخْوَانِهِ وَ اَحْزَابِهِ وَ أَشْيَاعِهِ وَ اَوْلِيَائِهِ وَ جَمِيْعِ شُرَكَائِهِ وَ كَيْدِهِ. اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِهِ ، وَ ارْزُقْنِيْ تَمَامَ صِيَامِهِ وَ بُلُوْغَ اْلاَمَلِ فِيْهِ وَ فِيْ قِيَامِهِ، وَ اسْتِكْمَالَ مَا يُرْضِيْكَ عَنِّيْ فِيْهِ، وَ اَعْطِنِيْ صَبْرًا وَ اِيْمَانًا وَ يَقِيْنًا وَ اْحتِسَابًا، ثُمَّ تَقَبَّلْ ذٰلِكَ مِنِّيْ بِاْلاَضْعَافِ الْكَثِيْرَةِ، وَ اْلاَجْرِ الْعَظِيْمِ آمِيْنَ يَا رَبَّ الْعَالَمِيْنَ. ؟؟؟ اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ ارْزُقْنِيْ الْحَجَّ وَ الْعُمْرَةَ وَ اْلاِجْتِهَادَ وَ الْقُوَةَ وَ النَّشَاطَ وَ اْلاِنَابَةَ وَ التَّوْبَةَ وَ التَّوْفِيْقَ وَ الْقُرْبَةَ وَ الْخَيْرَ الْمَقْبُوْلَ وَ الرَّغْبَةَ وَ الرَّهْبَةَ وَ التَّضَرُّعَ وَ الْخُشُوْعَ وَ الرِّقَّةَ، وَ النِّيَّةَ الصَّادِقَهَ، وَ صِدْقَ اللِّسَانِ، وَ الْوَ جَلَ مِنْكَ، وَ الرَّجَاءَ لَكَ، وَ التَّوَ كُّلَ عَلَيْكَ، وَ الثِّقَةَ بِكَ، وَ الْوَ رَعَ عَنْ مَحَارِمِكَ، مَعَ صَالِحِ الْقَوْلِ، وَ مَقْبُوْلِ السَّعْيِ، وَ مَرْفُوْعِ الْعَمَلِ، وَ مُسْتَجَابِ الدَّعْوَةِ، وَ لاَ تَحُلْ بَيْنِيْ وَ بَيْنَ شَيْءٍ مِنْ ذٰلِكَ بِعَرَضٍ وَ لاَ مَرَضٍ وَ لاَ هَمٍّ وَ لاَ غَمٍّ وَ لاَ سُقْمٍ وَ لاَ غَفْلَةٍ وَ لاَ نِسْيَا نٍ، بَلْ بِالتَّعَاهُدِ وَ التَّحَفُّظِ لَكَ وَ فِيْكَ، وَ الرِّعَايَةِ لِحَقِّكَ، وَ الْوَ فَاءِ بِعَهْدِكَ وَ وَ عْدِكَ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِيْنَ. اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اقْسِمْ لِيْ فِيْهِ اَفْضَلَ مَا تَقْسِمُهُ لِعِبَادِكَ الصَّالِحِيْنَ، وَ اَعْطِنِيْ فِيْهِ اَفْضَلَ ما تُعْطِيْ اَوْلِيَائَكَ الْمُقَرَّبِيْنَ، مِنَ الرَّحْمَةِ وَ الْمَغْفِرَةِ وَ التَّحَنُّنِ وَ اْلاِجَابَةِ وَ الْعَفْوِ وَ الْمَغْفِرَةِ الدَّائِمَةِ، وَ الْعَافِيْةِ وَ الْمُعَافَاةِ، وَ الْعِتْقِ مِنَ النَّارِ، وَ الْفَوْزِ بِالْجَنَّةِ، وَ خَيْرِ الدُّنْيَا وَ اْلآخِرَةِ. اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اجْعَلْ دُعَائِيْ فِيْهِ اِلَيْكَ وَ اصِلًا، وَ رَحْمَتَكَ وَ خَيْرَكَ اِلَىَّ فِيْهِ نَازِلًا، وَ عَمَلِيْ فِيْهِ مَقْبُوْلًا، وَ سَعْيِيْ فِيْهِ مَشْكُوْرًا، وَ ذَنْبِيْ فِيْهِ مَغْفُوْرًا، حَتّٰى يَكُوْنَ نَصِيْبِيْ فِيْهِ اْلاَكْثَرَ، وَ حَظِّيْ فِيْهِ اْلاَوْفَرَ. اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ وَ فِّقْنِيْ فِيْهِ لِلَيْلَةِ الْقَدْرِ عَلٰى اَفْضَلِ حَالٍ تُحِبُّ اَنْ يَكُوْنَ عَلَيْهَا اَحَدٌ مِنْ اَوْلِيَائِكَ، وَ اَرْضَاهَا لَكَ، ثُمَّ اجْعَلْهَا لِيْ خَيْرًا مِنْ اَلْفِ شَهْرٍ، وَ ارْزُقْنِيْ فِيْهَا اَفْضَلَ مَا رَزَقْتَ اَحَدًا مِمَّنْ بَلَّغْتَهُ ايَاهَا وَ اَكْرَمْتَهُ بِهَا، وَ اجْعَلْنِيْ فِيْهَا مِنْ عُتَقَائِكَ مِنْ جَهَنَّمَ، وَ طُلَقَائِكَ مِنَ النَّارِ، وَ سُعَدَاءِ خَلْقِكَ بِمَغْفِرَتِكَ وَ رِضْوانِكَ يَا اَرْحَمَ الرَّاحِمِيْنَ. اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ ارْزُقْنَا فِيْ شَهْرِنَا هٰذَا الْجِدَّ وَ اْلاِجْتِهَادَ، وَ الْقُوَةَ وَ النَّشَاطَ، وَ مَا تُحِبُّ وَ تَرْضٰى. اَللَّهُمَّ رَبَّ الْفَجْرِ وَ لَيَا لٍ عَشْرٍ، وَ الشَّفْعِ وَ الْوَ تْرِ، وَ رَبَّ شَهْرِ رَمَضَانَ، وَ مَا اَنْزَلْتَ فِيْهِ مِنَ الْقُرْآنِ، وَ رَبَّ جَبْرَئِيْلَ وَ مِيْكَائِيْلَ وَ اِسْرَافِيْلَ وَ عِزْرَائِيْلَ وَ جَمِيْعِ الْمَلاَئِكَةِ الْمُقَرَّبِيْنَ، وَ رَبَّ اِبْرَاهِيْمَ وَ اِسْمَاعِيْلَ وَ اِسْحَاقَ وَ يَعْقُوْبَ، وَ رَبَّ مُوْسٰى وَ عِيْسٰى وَ جَمِيْعِ النَّبِيِّيْنَ وَ الْمُرْسَلِيْنَ، وَ رَبَّ مُحَمَّدٍ خَاتَمِ النَّبِيِّيْنَ صَلَوَاتُكَ عَلَيْهِ وَ عَلَيْهِمْ اَجْمَعِيْنَ. وَ اَسْاَلُكَ بِحَقِّكَ عَلَيْهِمْ وَ بِحَقِّهِمْ عَلَيْكَ، وَ بِحَقِّكَ الْعَظِيْمِ لَمَّا صَلَّيْتَ عَلَيْهِ وَ آلِهِ وَ عَلَيْهِمْ اَجْمَعِيْنَ، وَ نَظَرْتَ اِلَيَّ نَظْرَةً رَحِيْمَةً تَرْضٰى بِهَا عَنِّيْ رِضىً لاَ سَخَطَ عَلَيَّ بَعْدَهُ اَبَدًا، وَ اَعْطَيْتَنِيْ جَمِيْعَ سُؤْلِيْ وَ رَغْبَتِيْ وَ اُمْنِيَّتِيْ وَ اِرَادَتِيْ، وَ صَرَفْتَ عَنِّيْ مَا اَكْرَهُ وَ اَحْذَرُ وَاخَافُ عَلٰى نَفْسِيْ وَ مَا لاَ اَخَافُ، وَ عَنْ اَهْلِيْ وَ مَالِيْ وَ اِخْوَ انِيْ وَ ذُرِّيَّتِيْ. اَللَّهُمَّ اِلَيْكَ فَرَرْنَا مِنْ ذُنُوْبِنَا، فَصَلِّ عَلٰى مُحَمَّدٍ وَ الِهِ وَ اوِنَا تَائِبِيْنَ وَ تُبْ عَلَيْنا مُسْتَغْفِرِيْنَ، وَ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اغْفِرْ لَنَا مُتَعَوِّذِيْنَ، وَ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اَعِذْنَا مُسْتَجِيْرِيْنَ، وَ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اَجِرْنَا مُسْتَسْلِمِيْنَ، وَ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ لاَ تَخْذُلْنَا رَاهِبِيْنَ، وَ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ آمِنَّا رَاغِبِيْنَ، وَ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ شَفِّعْنَا سَائِلِيْنَ، وَ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اَعْطِنَا، اِنَّكَ سَمِيْعُ الدُّعَاءِ قَرِيْبٌ مُجِيْبٌ. اَللَّهُمَّ اَنْتَ رَبِّيْ وَ اَنَا عَبْدُكَ وَ اَحَقُّ مَنْ سَأَلَ الْعَبْدُ رَبَّهُ وَ لَمْ يَسْأَلِ الْعِبَادُ مِثْلَكَ كَرَمًا وَ جُوْدًا، يَا مَوْضِعَ شَكْوَ ي السَّائِلِيْنَ، وَ يَا مُنْتَهٰى حَاجَةِ الرَّاغِبِيْنَ، وَ يَا غِيَا ثَ الْمُسْتَغِيْثِيْنَ، وَ يَا مُجِيْبَ دَعْوَةِ الْمُضْطَرِّيْنَ، وَ يَا مَلْجَاَ الْهَارِبِيْنَ، وَ يَا صَرِيْخَ الْمُسْتَصْرِخِيْنَ، وَ يَا رَبَّ الْمُسْتَضْعَفِيْنَ، وَ يَا كَاشِفَ كَرْبِ الْمَكْرُوْبِيْنَ، وَ يَا فَارِجَ هَمِّ الْمَهْمُوْمِيْنَ، وَ يَا كَاشِفَ الْكَرْبِ الْعَظِيْمِ. يَا اَللهُ يَا رَحْمٰنُ يَا رَحِيْمُ يَا اَرْحَمَ الرَّاحِمِيْنَ، وَ يَا اَللهُ الْمَكْنُوْنِ مِنْ كُلِّ عَيْنٍ، الْمُرْتَدِيْ بِالْكِبْرِيَاءِ، صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اغْفِرْ لِيْ ذُنُوْبِيْ وَ عُيُوْبِيْ وَ اِسَائَتِيْ وَ ظُلْمِيْ وَ جُرْمِيْ وَ اِسْرَافِيْ عَلٰى نَفْسِيْ، وَ ارْزُقْنِيْ مِنْ فَضْلِكَ وَ رَحْمَتِكَ فَاِنَّهُ لاَ يَمْلِكُهَا غَيْرُكَ، وَ اعْفُ عَنِّيْ وَ اغْفِرْ لِيْ كُلَّ مَا سَلَفَ مِنْ ذُنُوْبِيْ، وَ اعْصِمْنِيْ فِيْمَا بَقِيَ مِنْ عُمْرِيْ، وَ اسْتُرْ عَلَيَّ وَ عَلٰى وَ الِدَيَّ وَ وَ لَدِيْ وَ قَرَابَتِيْ وَ اَهْلِ حُزَانَتِيْ وَ مَنْ كَانَ مِنِّيْ بِسَبِيْلٍ مِنَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنَاتِ فِيْ الدُّنْيَا وَ اْلاۤخِرَةِ فَاِنَّ ذٰلِكَ كُلَّهُ بِيَدِكَ وَ اَنْتَ وَ اسِعُ الْمَغْفِرَةِ، فَلاَ تُخَيِّبْنِيْ يَا سَيِّدِيْ، وَ لاَ تَرُدَّ دُعَائِيْ وَ لاَ يَدِيْ اِلٰى نَحْرِيْ حَتّٰى تَفْعَلَ ذٰلِكَ بِيْ، وَ تَسْتَجِيْبَ لِيْ جَمِيْعَ مَا سَأَلْتُكَ، وَ تَزِيْدَنِيْ مِنْ فَضْلِكَ فَاِنَّكَ عَلٰى كُلِّ شَيْءٍ قَدِيْرٌ، وَ نَحْنُ اِلَيْكَ رَاغِبُوْنَ. اَللَّهُمَّ لَكَ اْلاَسْمَاءُ الْحُسْنٰى، وَ اْلاَمْثَالُ الْعُلْيَا، وَ الْكِبْرِيَا ءُ وَ اْلاۤلاَءُ، اَسْاَلُكَ بِاسْمِكَ بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ اِنْ كُنْتَ قَضَيْتَ فِيْ هٰذِهِ اللَّيْلَةِ تَنَزُّلَ الْمَلاَئِكَةِ وَ الرُّوْحِ فِيْهَا اَنْ تُصَلِّيَ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اَنْ تَجْعَلَ اسْمِيْ فِيْ السُّعَدَاءِ، وَ رُوْحِيْ مَعَ الشُّهَدَاءِ، وَ اِحْسَانِيْ فِيْ عِلِّيِّيْنَ، وَ اِسَائَتِيْ مَغْفُوْرَةً وَ اَنْ تَهَبَ لِيْ يَقِيْنًا تُبَاشِرُ بِهِ قَلْبِيْ، وَ اِيْمَانًا لاَ يَشُوْبُهُ شَكٌّ، وَ رِضًى بِما قَسَمْتَ لِيْ، وَ آتِنِيْ فِيْ الدُّنْيَا حَسَنَةً وَ فِيْ اْلآخِرَةِ حَسَنَةً وَ قِنِىْ عَذَابَ النَّارِ. وَ اِنْ لَمْ تَكُنْ قَضَيْتَ فِيْ هٰذِهِ اللَّيْلَةِ تَنَزُّلَ الْمَلاَئِكَةِ وَ الرُّوْحِ فِيْهَا فَاَخِّرْنِيْ اِلٰى ذٰلِكَ، وَ ارْزُقْنِيْ فِيْهَا ذِكْرَكَ وَ شُكْرَكَ وَ طَاعَتَكَ وَ حُسْنَ عِبَادَتِكَ و صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ بِاَفْضَلِ صَلَوَاتِكَ يَا اَرْحَمَ الرَّاحِمِيْنَ. يَا اَحَدُ يَا صَمَدُ، يَا رَبَّ مُحَمَّدٍ، اغْضَبِ الْيَوْمَ لِمُحَمَّدٍ وَ لاَِبْرَارِ عِتْرَتِهِ وَ اقْتُلْ اَعْدَائَهُمْ بَدَدًا، وَ اَحْصِهِمْ عَدَدًا، وَ لاَ تَدَعْ عَلٰى ظَهْرِ اْلاَرْضِ مِنْهُمْ اَحَدًا، وَ لاَ تَغْفِرْ لَهُمْ اَبَدًا. يَا حَسَنَ الصُّحْبَةِ يَا خَلِيْفَةَ النَّبِيِّيْنَ اَنْتَ اَرْحَمُ الرَّاحِمِيْنَ الْبَدِيْءُ الْبَدِيْعُ الَّذِيْ لَيْسَ كَمِثْلِكَ شَيءٌ، وَ الدَّائِمُ غَيْرُ الْغَافِلِ، وَ الْحَيُّ الَّذِيْ لاَ يَمُوْتُ، اَنْتَ كُلَّ يَوْمٍ فِيْ شَأْنٍ، اَنْتَ خَلِيْفَةُ مُحَمَّدٍ، وَ نَاصِرُ مُحَمَّدٍ، وَ مُفَضِّلُ مُحَمَّدٍ، اَسْاَلُكَ اَنْ تَنْصُرَ وَ صِيَّ مُحَمَّدٍ، وَ خَلِيْفَةَ مُحَمَّدٍ، وَ الْقَائِمَ بِالْقِسْطِ مِنْ أَوْصِيَاءِ مُحَمَّدٍ صَلَوَاتُكَ عَلَيْهِ وَ عَلَيْهِمْ، اِعْطِفْ عَلَيْهِمْ نَصْرَكَ يَا لاَ اِلٰهَ إلاَّ اَنْتَ، بِحَقِّ لاَ اِلٰهَ إلاَّ اَنْتَ، صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اجْعَلْنِيْ مَعَهُمْ فِيْ الدُّنْيَا وَ اْلآخِرَةِ، وَ اجْعَلْ عَاقِبَةَ اَمْرِيْ اِلٰى غُفْرَانِكَ وَ رَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِيْنَ، وَ كَذٰلِكَ نَسَبْتَ نَفْسَكَ يَا سَيِّدِيْ بِاللَّطِيْفِ، بَلٰى اِنَّكَ لَطِيْفٌ، فَصَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ الْطُفْ بِيْ لِمَا تَشَاءُ. اَللَّهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ ارْزُقْنِى الْحَجَّ وَ الْعُمْرَةَ فِيْ عَامِنَا هٰذَا، وَ تَطَوَ لْ عَلَيَّ بِجَمِيْعِ حَوَ ائِجِيْ لِلآخِرَةِ وَ الدُّنْيَا. اَسْتَغْفِرُ اللهَ رَبِّيْ وَ اَتُوْبُ اِلَيْهِ اِنَّ رَبِّيْ قَرِيْبٌ مُجِيْبٌ، اَسْتَغْفِرُ اللهَ رَبِّيْ وَ اَتُوْبُ اِلَيْهِ اِنَّ رَبِّيْ رَحِيْمٌ وَ دُوْدٌ، اَسْتَغْفِرُ اللهَ رَبِّيْ وَ اَتُوْبُ اِلَيْهِ اِنَّهُ كَانَ غَفَّارًا اَللَّهُمَّ اغْفِرْ لِيْ اِنَّكَ اَرْحَمُ الرّاحِمِيْنَ، رَبِّ اِنِّيْ عَمِلْتُ سُوْءًا وَ ظَلَمْتُ نَفْسِيْ فَاغْفِرْ لِيْ اِنَّهُ لاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ اَنْتَ. Then say three times: اَسْتَغْفِرُ اللهَ الَّذِيْ لاَ اِلٰهَ إِلاَّ هُوَ الْحَيُّ، الْقَيُّوْمُ وَ اَتُوْبُ اِلَيْهِ. Then say three times: اَسْتَغْفِرُ اللهَ الَّذِيْ لاَ اِلٰهَ إِلاَّ هُوَ الْحَيُّ، الْقَيُّوْمُ الْحَلِيْمُ الْعَظِيْمُ الْكَرِيْمُ، الْغَفَّارُ لِلذَّنْبِ الْعَظِيْمِ وَ اَتُوْبُ اِلَيْهِ. اَسْتَغْفِرُ اللهَ اِنَّ اللهَ كانَ غَفُورًا رَحيمًا. اَللَّهُمَّ إِنِّيْ اَسْألُكَ اَنْ تُصَلِّيَ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ اَنْ تَجْعَلَ فِيْمَا تَقْضِيَ وَ تُقَدِّرُ مِنَ اْلاَمْرِ الْعَظِيْمِ الْمَحْتُوْمِ فِيْ لَيْلَةِ الْقَدْرِ مِنَ الْقَضَاءِ الَّذِيْ لاَ يُرَدُّ وَ لاَ يُبَدَّلُ، اَنْ تَكْتُبَنِيْ مِنْ حُجَّاجِ بَيْتِكَ الْحَرَامِ، الْمَبْرُوْرِ حَجُّهُمُ، الْمَشْكُوْرِ سَعْيُهُمُ، الْمَغْفُوْرِ ذُنُوْبُهُمُ، الْمُكَفَّرِ عَنْهُمْ سَيِّئَاتُهُمْ، وَ اَنْ تَجْعَلَ فِيْمَا تَقْضِيَ وَ تُقَدِّرُ اَنْ تُطِيْلَ عُمْرِيْ وَ تُوَ سِّعَ رِزْقِيْ وَ تُؤَدِّيَ عَنِّيْ اَمَانَتِيْ وَ دَيْنِيْ، آمِيْنَ رَبَّ الْعَالَمِيْنَ. اَللَّهُمَّ اجْعَلْ لِيْ مِنْ اَمْرِيْ فَرَجًا وَ مَخْرَجًا، وَ ارْزُقْنِيْ مِنْ حَيْثُ اَحْتَسِبُ وَ مِنْ حَيْثُ لاَ اَحْتَسِبُ، وَ احْرُسْنِيْ مِنْ حَيْثُ اَحْتَرِسُ، وَ مِنْ حَيْثُ لاَ اَحْتَرِسُ. وَ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ، وَ سَلِّمْ تَسْلِيْمًا كَثِيْرًا كَثِيْرًا.[1]

Ramadan Fasting and the purification (cleansing) of souls

The Holy Quran refers to two features of fasting in Ramadan: mental and practical. These are like the wings of a bird on which man flies through the heavenly space of spirituality in the month of Ramadan. The Holy Quran says: "Ramadan is the (month) in which was sent down the Holy Quran, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong)." (2:185) This means that in the month of Ramadan, one should get to know the Holy Quran better and, through the clearance of guidance, take a broader view of the right and wrong of life. The Holy Quran says: "O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil)." (2:183) Here the Holy Quran emphasizes piety; that means fighting against and having victory over the false deity of the soul. Imam Ali (as) said: "The bravest are those who gain victory over the false deity of their souls." (Safinatul-Bihar; vol.1, P.689). In the Holy month of Ramadan, human beings are the guests of God; therefore they have to be eligible for His divine honor. The Holy Quran says: "We purified him so that he could be saved." (91:9) Also the Holy Quran says: "We created man of the best stature. Then We reduced him to the lowest degree." (95:4-5) God has given man the power and insight to choose his course in life. God has also given man the attribute of knowledge in an abstract form. This is the divine trust that man has assumed. The Holy Quran says: "Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely he is unjust, ignorant." (33:72) Satan, who symbolizes the wrong and animal dimensions of man, refused out of arrogance to prostrate before Adam and was cast out of Paradise. So, in order to retaliate, he has been tempting man ever since. For salvation, man needs the purification of his soul in addition to knowledge and insight. Such purification is obtained by having heartfelt faith in God. Man's soul should enjoin him unto good, not unto evil. The Holy Quran says: "And I do not declare myself free, most surely (man's) self is wont to command (him to do) evil, except such as my Lord has had mercy on, surely my Lord is Forgiving, Merciful." (12:53) Man should not be a prisoner of his soul enjoining himself unto evil. Imam Khomeini (r.a.) said that if man wanted to attain human perfection, he should avoid worldly pleasures and strive to get nearer to God. The Holy Quran says:"It is He who has placed you as viceroys of the earth....". Then how can man, as a viceroy of God, be without the divine attributes of his Lord?" A true man of faith has kindled the fire of faith within him, and fasting is something that enhances his faith. Holy Prophet Muhammad (saww) said: "Fasting is prescribed for man to purify his soul." In Ramadan, the month of fasting, you become the guest of God. Do praise Him with devotion. God will answer all your prayers in this month. Fasting is the glad tidings of God's all-embracing mercy. Imam Ali (as) asked Holy Prophet Muhammad (saww) on the last Friday of the month of Sha'ban: "What is the best thing to do in Ramadan?" The Prophet answered: "The best thing is to avoid committing sins." (Yun al-Akhbar ar-Ridha, vol.1). It is also stated that eating and drinking alone do not cause refraining from fasting. It should be known that refraining from everything that causes man to part from God is also counted. Fasting has many advantages. God calls man to His feast while he is hungry, so then man can best appreciate the value of His bounties. The Objectives of Ramadan Fasting: a) To get rid of bad habits: Ramadan Fasting demands the strict and solid resolution to submit oneself to a special diet which, often corrects habits, harmful to the health, that we may get into, during the running year, thus to comply with a severely regulated diet and some bad habits, as a self-willed sacrifice. This is why we notice that the Holy Quran mentions patience, tolerance, will, and perseverance as being synonyms of fasting. b) To suffer hunger thus feel the difficult life of the poor: This endurance provokes in ourselves the feeling of association with their sorrows and deprivations. This feeling, so humane and compassionate, is much more expressive than a whole series of well-prepared speeches or well-organized public demonstrations. The rich people who never experience deprivation, discover, through fasting, the hardship imposed on needy people. Then, their hearts become more tractable, and their hands, will exercise generosity and charity towards the needy. c) To Appreciate God's beyond measure donations: The daylight is never enough estimated unless we endure the night darkness. Also we cannot know the real value of happiness until we lose it. So when we fast, we suffer hunger, thirst and deprivation of so many other leisure's we used to enjoy before fasting. Then, we effectively evaluate the life comforts Mighty God has gifted us with. d) To discover the sanitary advantages: Dr. Alexis Karlil, in his book... says: The exaggerated variety of our meals, their excessive quantities and assortments, make the alimentary regulating in the human life become ineffective. With the legislation of Fasting by all religions the humanity has known to attract notice to thousands, even millions of human beings who never know satiety. Moreover, fasting activates the blood circulation and purifies heart and soul. Besides, the modern medicine has proved that fasting is a remedy for diseases that affect the man of this century because of overeating and the variety of canned food. In this case, fasting is as being a treatment, and even a preventive at the same time. e) Recalling of evident return to God: In fact, Ramadan fasting is a stage where the human being is the closest to God. The fasting period, Ramadan is a time when one submits to spiritual and social changes. f) One acquires loyalty, honesty and sincerity to God, by fasting: Ramadan fasting is a confidential act which occurs between the human being and his Creator. This act must be impregnated with full sincerity and the deepest loyalty. Now in case fasting loses its honesty, it becomes a hypocrisy. g) Regulating habit: By Ramadan fasting, we acquire the habit of punctuality. We breakfast at fixed time, and we abstain from eating and drinking at a strict and special time. Moreover, becoming accustomed to regulations leads to the respect of time, of word and promise, and so one becomes trustworthy, well estimated, able to carry out one's responsibilities, and to fulfill one's social duties. h) Spreading assistance and mutual help in the society: Ramadan fasting inspires love and tightens links among the family members who live the whole fasting period in the same routine which approaches them to God. Habits change automatically during the period, and the family members meet in the evenings to say prayers appropriated to this holy occasion. The morals and fruitful consequences of fasting extend to the vast society, where collaboration between its members, and decent behavior are demonstrated. Charity and mutual help occupy a remarkable place, and brotherhood and equality triumph, which that is, the most human acts and the holiest purpose of the fasting. Spirit of Ramadan Fasting: "O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint." Holy Quran (2:183) Fast like a living thing, have a body and a soul. The required abstinence from food, water, sexual relations etc, is the body of the fast: "piety" is its soul. If we are not striving to refine our character by fast, our fast will be a body without soul. Fast cleanses our body from impurities. Likewise, it must purify our hearts and minds from all impure thoughts improper desires and undisciplined sensations. Holy Prophet Muhammad (saww) saw a woman, who was fasting on that day (not in Ramadan), abusing her girl-servant. Holy Prophet Muhammad (saww) admonished her and told her to break her fast. The woman protested: "But I am fasting today". Holy Prophet Muhammad (saww) said: "But was not your fast broken by the abuses you were hurling upon that poor girl?" Imam Jafar Sadiq (as) has said, "Your fast day should not be like other ordinary days. When you fast, all your sense - eyes, ears, tongue, hands and feet - must fast with you." How? Eyes: Keep your eyes off unlawful things and objects; spend this most precious gift of God in good cause and pious acts and read Holy Quran and Du'as. Ears: Abstain from hearing unlawful gossip, lies, false statements, music and obscene topics. Pay your attention towards sermons and topics of learning etc. Tongue: Do not tell lies or useless tales; do not spread rumours or, damaging gossips about other persons; keep aloof from falsity. Use the power of speech in spreading the word of God; in creating goodwill in the society. Hand: Do not inflict injury upon others by your actions; instead strive to help them as far as you can. Feet: Do not go towards forbidden places, like bars and cinemas. Do not run between people creating strife. Go towards those places, where God is remembered; and your movements should be to bring people together. And above all, your heart and mind must be with you in fasting. Because fast in its real sense, will not be complete unless your thoughts, your emotions, your actions - in short, all aspects of our life - become pure, clean and free from blemish

Tuesday, September 02, 2008

Ramzan Mubarak

"O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)" (Al-Baqarah 2:183) "The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)." (Al-Baqarah 2:185) Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh, The month of Allah (Ramadan) has approached you with His mercy and blessings.Your good deeds are accepted in this month. So are your invocations. Therefore, you must invoke your Lord, in right earnest, with hearts that are free from sins and evils, that Allah may bless you, observe fast, in this month, and recite the Holy Qur'an Verily! The person who may not receive the mercy and benevolence of Allah in this month must be very unfortunate having an end as bad (in the Hereafter). While fasting, remember the hunger and thirst of tomorrow in Qiyamat. Give alms to the poor and the needy. Pay respects to your elders. Have pity on those younger than you and be kind towards your relatives and kinsmen. Guard your tongues against unworthy words, and your eyes from such scenes that are not worth seeing (forbidden) and your ears from such sounds that should not be heard by you. Be kind to orphans so that when your children become orphans they also may be treated with kindness. Do invoke that Allah may forgive your sins. Do raise your hands at the time of Salat (Prayers), as it is the best time for asking His mercy. When we invoke at such times, we are answered by Him, when we call Him, He responds, and when we ask for anything, it is accepted by Him. A believer looks forward to the month of Ramadhan. He enjoys the beauty of spirit that Ramadhan begins, the warmth of carrying out the orders of Allah, the hope of achieving His pleasure, and the happiness at being able to obey the commands of Allah. He is happy when the month arrives and sad when it departs. Ramadhan requires that we set aside more time than normal for worship and prayers. A believer plans his time in such a way that in Ramadhan he is not overwhelmed by the demands of the world. He lessens work if possible and cuts down on activities which can be put to a halt for a little while. The chance to earn rewards and blessings from Allah in this special time will only last a limited time. Believers must make sure their daily schedules allow maximum benefit of this special time. An important part of worship in Ramadhan includes reciting the Qur'an regularly. A Hadith tells us, Ramadhan is the Spring of the Qur'an. Understanding the word of Allah, and pondering over it should be daily activities in this holy month. A believer makes sure he has a copy of the Qur'an which is easy to read, and which has a simple translation which he can understand. If time permits, he should also read the commentary of the Qur'an. It is also important to have the right books for the Duas and A`amaals for this month. Ramadhan is the best time to donate in the way of Allah. To feed the hungry or give to the needy is an act of great reward, especially during the holy month. Before the month of Ramadhan, a believer decides how much he can afford to give, chooses a worthwhile charity and sends his donation. This is a recommended charity, different from the zakatul Fitra which is obligatory for Eid. Hadith tells us that charity cools the anger of Allah and brings down many blessings on the giver. In the month of Ramadhan this rewards is multiplied many times. Fastings is not mere abstinence from food and drink, as we have heard many times. It is also staying away from all sins. While fasting, all the organs of the body fast, and refrain from doing anything which would displease Allah. A believer makes a firm decision to avoid all sins that he commits most often, and plans how he will stay away from them during the month. This conscious preparation of a war against sins is a very necessary item in the baggage of a believer in his journey towards Allah In his sermon at the approach of the holy month of Ramadhan, the Prophet (s) said: Whoever lightens the work of his workers in this month, Allah will make easy his accounting on the Day of Judgement. This does not only apply to those who have workers working for them. To help and lessen the work of others: parents, siblings, relatives, friends, etc. during the holy month is an act of great virtue. It eases the load of the other person, and brings about kindness and affection. Cooperating and assisting one another is greatly loved by Allah. The real aim of fasting is to purify the soul from forbidden desires and customs. Reaching such an aim depends upon renouncing bad habits, and holding on to them is a form of slavery. Imam Zaynul Abidin (a): The right of charity is that you know that it is a storing way with your Lord, and a deposit for which you will have no need of witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public. You should know that it repels affliction and illnesses from you in this world and it will repel the fire from you in the next world. REF: Risalatul Huqooq by Imam Zaynul Abidin (a) The Almighty Lord of the World graced us with the ability to continue our Guidence through Teachings of Islam and Practice of ahlulbayt by online spiritual newsletters and messages, and other activities as mentioned here. Shukr Wa-AlHamdulillah. Thank you for all your suggestions, encouragement and your willingness to continue receiving such religious and spiritual Islamic messages.We also thank all of you who support us time to time and help us in spreading Practices of ahlulbayt. May The Almighty Lord bless, protect, and reward those who do good deeds with goodness for their kindness, both in this world, and an even more excellent reward in the hereafter, Ameen. Wa Assalamu Alaikum Wa Rahmatullah Wa Barakatuh Maulana Ali akbar Rizvi