| FOR PEOPLE WHO LOVE MUSIC - PLS DO READ AND CHANGE YOURSELF | for everyone |
Is song really worth your soul?
Sure, we've heard that music is Haram – but not all music is bad, right? What about songs with decent lyrics? Or if there isn't any dancing to go with the music? How about if it inspires religiosity? Besides, music is practically as normal as breathing nowadays – we really don't want to give the impression that Muslims don't believe in a little fun and entertainment!
In this age of free downloads, easily-accessible music, and tiny technology with huge storage space, we're constantly surrounded by music. Whether we're on hold on the phone, waiting in an elevator, or walking down the street, we're bound to hear music one way or another. It's unavoidable, and in situations like those, there is no sin. However, the problem arises when we, of our own accord, seek out opportunities to listen to music.
According to numerous studies, youth spend approximately eight hours a day with forms of media such as television, radio, etc. All the different forms of media are either solely devoted to music or have music in the background – so that's almost eight hours a day of music exposure!
There aren't any statistics about Muslims specifically, but it is apparent in today's society that even followers of our beautiful religion listen to music. Be it a small percentage of Muslims or a large percentage, it's still significant because no sin should be considered as "just a small one" – particularly when it comes to listening to music.
Perhaps it is a moment of uncertainty, or hopefully the person is making a gradual change to strengthen his/her faith. To help reach a better understanding, here are just some of the reasons why we must keep away from music.
Focusing on the Almighty
Why are things forbidden in Islam? Either they are harmful to us, or they lead to things which are harmful – "harmful" in the sense of destroying our soul. The strength of music is such that it easily opens the door to so many other sins.
During our brief lifetime, we strive to get closer to our Creator. Everything we do should help us heighten our Taqwa, God-consciousness, and focus on our journey towards Him. To be aware of His presence at all times is essential to staying on the Right Path. Therefore, those things which have the power to alter our state of mind are forbidden: alcohol, drugs, and thus music.
The effect of music is easily observable, be it someone subconsciously tapping their feet in rhythm to a song or someone wildly dancing to the music that's playing. A person automatically moves in tune to music; people almost don't realize that they have started drumming their fingers to the song. The automatic response is something which Muslims are to abstain from, because we must be conscious of all our actions.
Just as alcohol and drugs alter the state of mind to the extent that people not realize what they are doing, so does music. Likewise, people even get addicted to music! They cannot live without it – people have such a "need" to listen to music that it has even become acceptable to have earbuds/headphones in the classroom and workplace. Such extreme attachment, to rely so much on something other than the Almighty to achieve a state of peace, can appropriately be called an addiction. Anything which takes away our focus and ability to make decisions is forbidden in Islam. That music has such control over a person means the individual can no longer practice free will, and that is undoubtedly an obstacle in making our way towards Allah.
Another reason is that music acts as a stepping stone to other greater sins. Let's be realistic: what is the environment that comes to mind when we think of music? That's right – there's Haramwritten all over the place. Whether it's classical music being played at a formal party with ballroom dancing and wineglasses, or loud music being played at a wild concert with all types of alcohol flowing freely – the atmosphere reeks of inappropriate behavior.
Even if a person feels that (s)he will be able to prevent him-/herself from being led to other sins, music is not allowed. Using the example of alcohol again, even sitting at a table that has bottles of intoxicating drinks is not allowed, despite the fact that we will not drink it. As Muslims, we are supposed to do our utmost to leave no room for the potential of committing a sin. But enough of my explanations – let's see what our guides say on the issue as well.
According to the Jurisprudence
Sometimes it will be blaring from loudspeakers or from people playing their guitar in the school hall; other times it's the music escaping from someone's earbuds, or the songs playing from someone's car that are so unbelievably loud that you can even feel the vibrations of it! Do we get sins for the notes of music reaching our ears in these cases?
There have been questions about the permissibility of music, singing and dancing. Before proceeding to the official rulings, it is necessary to ascertain the difference between two types of music.
Editor's Note: The rulings from this point onwards are quoted from Grand Ayatollah Sayyid Ali al-Sistani as mentioned in his book A Code of Practice for Muslims in the West.
536. Music that is permissible is the music that does not entail entertainment in gatherings held for that purpose. Forbidden music is the music that is suitable for entertainment and amusement gatherings.
546. Question: Is it correct to say that the music that arouses sexual, lustful urges and promotes unstable and degrading behavior is the forbidden one? Answer: Forbidden music is the music that is suitable for entertainment and amusement in gatherings, even if it does not arouse sexual temptations.
So the vast majority of music that is produced, which is for entertainment purposes, is forbidden. Listening to music at weddings, at concerts, while studying or driving, or "just for fun" all fall under that category. However, music that plays in the background of commercials, television programs, at the mall or other similar instances are not forbidden. After all, no one goes to the mall to listen to the music that's playing there – no one goes for the purpose of entertainment by the music!
The ruling extends to songs as well, even if there are no musical instruments involved.
541. Singing (al-ghina') is Haram: doing it, listening to it, or living of it. By "singing – al-ghina'," I mean an amusing statement expressed in the tunes that are suitable for those who provide entertainment and amusement."
As for dancing, ruling 558 through 563 all repeatedly state that dancing is not permissible. The only instance in which dancing is allowed is if a woman dances for her spouse, and that must be without any music accompanying it.
Getting back to music, not only is listening to it abhorred in Islam, but dealing with musical instruments is also problematic.
556. It is not permissible to deal in the instruments of Haram entertainment – neither selling nor buying or etc. – just as it is not permissible to manufacture them and accept remuneration for making them.
It is only logical that when dealing with musical instruments is forbidden, then the music produced by such instruments must also definitely be forbidden. There's no getting around it: music is Haram!
Holding on to the Thaqalayn
The Messenger of Allah (peace be upon him and his progeny) was sent at a time when the society was plunged deeply in disgraceful habits. Gatherings were rampant with music, singing, dancing, intoxicating drinks, inappropriate clothing and mixing of the genders. The Holy Prophet was aware of the Haram environment, and he has left rules for us to follow in order to keep from falling into the traps of Shaitan.
He has said: "And the person with the [sin of] song [al-ghina'] will be raised [on the Day of Resurrection] blind, deaf, and dumb. The person with [the sin of] adultery, of wood-wind, and of drum will also be raised in the same way." (Al-Masa'il ash-Shar'iyya) Not only did the Prophet clearly tell us that singing is prohibited, but also that using musical instruments such as the drum are also forbidden.
Furthermore, the Prophet connected music with other sins, such as adultery. Another example is when he said, "Singing and music are enchantments for adultery." (Ibid.) Imam Ja'far as-Sadiq (peace be upon him) has said: "The playing of violin promotes the growth of hypocrisy in the heart like water assists the growth of vegetation (algae)." (Wasail ash-Shi'a) From just these narrations, it is apparent that music and singing are not minor sins – they only lead lower down the wrong path to the most shameful and multitudinous sins.
If that's not enough indication of how disliked music and dancing are, here is yet another saying of the Prophet: "Whoever listens to the entertainment (song and music), lead will be melted inside his ear on the Day of Judgment." (Al-Masa'il ash-Shar'iyya) So the next time the thought, "It's justone time, one song…" passes our minds, let us remember the severity of aversion to music and singing.
In his Charter of Rights, Imam Zainul Abideen (peace be upon him) states in regards to the rights of the ear: "It is the right of your sense of hearing that you should not turn it into a way to your heart except for a noble talk which may create some good [feelings or ideas] in your heart, or which may earn for you a noble character; because it is the door which allows a talk to get to the heart, carrying to it different types of ideas, whether good or evil. And there is no power but with Allah." In Shaikh Saduq's version, it says, "And it is the right of the sense of hearing to keep it from listening to backbiting and from hearing what you are not allowed to hear." Both translations address the fact that we must pay attention to avoid the things which are of no benefit and which also lead to other sins.
When Shaitan said that he will try to lead the children of Prophet Adam astray, Allah said to him as shown in verse 64 of Sura Isra: "'Lead to destruction those whom you can among them, with your (seductive) voice; make assaults on them with your cavalry and your infantry; mutually share with them wealth and children; and make promises to them.' But Satan promises them nothing but deceit." Shaitan's use of his "(seductive) voice" refers to his lures of music and song. The Arabic word Istafziz means "to befool them gradually", just as music – and his other lures – eventually lead to greater sins.
Verse 6 of Sura Luqman says: "But there are among men those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty." The Arabic word Lahw is used for "idle tales" in the verse. Lahw encompasses vain things such as singing and music. There are other references toLahw in the Holy Quran, and they encompass those things which are futile activities and do nothing to strengthen our relationship with our Lord.
Any Loopholes We Can Slip Through?
So that settles it, right? Well, not always. Some people still have questions about the technicalities, so let's get through those too.
A common question, especially during the wedding season, is about segregated singing and dancing. What if there is no mixing of the genders – then what? Even in that case, ruling number 561 states it as being not allowed as per obligatory precaution. Still other questions come up with regard to the lyrics of songs, the form of Halal recitations, and the purpose of the music itself. The question and answer below covers them:
547. Question: Just as many questions are asked about halal and haram music, many questions are asked about halal and haram songs. Is it correct to say that haram songs are those that arouse sexual, lustful urges and promote unstable and degrading behavior? Is it correct to say that songs that do not arouse lustful desires, but elevate the souls and thoughts to lofty levels like religious songs of praise dedicated to the Prophet Muhammad and the Imams, or the songs that lift the spirits and morale [of the fighters] and the like, are halal songs? Answer: All songs (al-ghina') are haram. Based on the definition that we accept, al-ghina' is the entertaining expression by way of tunes that are common to those who provide entertainment and amusement. In this prohibition, we should include the recitation of the Holy Qur'an, supplications (du'as), and songs of praise of Ahlul Bayt uttered to the accompaniment of those tunes [that are used by the entertainers]. The prohibition of reciting other non-entertaining expressions – like songs intended to lift the morale [of fighters] – is based on compulsory precaution. However, the tune that cannot be described as such is not haram by itself."
According to the above ruling, if a song fits the definition of al-ghina', then it is prohibited, no matter how decent we might think the lyrics are. On top of that, any form of Halal recitation which is done in the same tune as a song is Haram – so let us forget about listening to Du'as accompanied by music! If someone truly wishes to seek spirituality in Du'as and praise of the Ahlul-Bayt, then there is no shortage of music-free recitations. Moreover, it would be the music which evokes sentiments, not the words itself – so there is no justification for such things.
Just Think About It
Logically, just think about it: is listening to the newly released hit song truly beneficial in bringing us closer to our Lord?
Imam Ali (peace be upon him) once gave a method of how to make the right decision in moments of uncertainty: realize what it is that your heart desires and then do the opposite, because Shaitan tries to mislead us by whispering of temporary pleasures to our hearts. But we have to make sure we thwart his attempts, because we don't want to get entangled in a sin that leads to a web of greater sins. We must keep in mind our goal of getting closer to our Beloved, and music only serves as an arrow in the opposite direction.
NABILA RIZVI
| LIFE BETWEEN SAJDAH | for everyone |
During prayers, the cycle in question begins and ends with the disc of clay known as a turba(meaning "sand" or "soil") or with a khumra (a straw mat). We whisper words of praise in prostration, rise to seek forgiveness while sitting, praise the Almighty in prostration again, and then rise once more. Surely such a practice that is repeated throughout the day cannot merely be a form of exercise!
A beautiful explanation of the cycle was once given by the "Father of Dust", Abu Turab Imam Ali (peace be upon him):
"While you are in the first prostration, you are saying [to God], 'From it [the earth] You have created me.'
While getting up from the first prostration, you are saying, 'From it You have taken me out.'
When you go into the second prostration, you are saying, 'To it You will return me.'
While getting up from the second prostration, you are saying, ;From it You will take me out again.'" (Islam: Faith, Practice, and History)
Understanding this concept and truly reflecting over it changes the quality of prayers. In the entire cycle, our lifetime is represented by a mere five-second pause! It seems like just a little break in the big picture, and not the main focus. The emphasis is on our prostrations and the final rising, thereby drawing a parallel to the importance of our spiritual existence rather than just our physical existence.
Not only is our lifetime represented so briefly in the cycle, but it is also considered something for which we ask forgiveness. While sitting between the two prostrations, we say, Astaghfirullaha Rabbi wa Atoobu Ilayh, meaning, "I seek forgiveness from Allah, my Lord, and I turn to Him."The words remind us that we should try not to get entangled in this world's distractions. We ask forgiveness for our sins committed in this life as we want to better ourselves for our final destination.
One of the ways to strengthen our focus on the Almighty is to keep in mind our humble status, and both prostrations remind us of that extremely well. Prostrating on the turba twice reminds us of our origins and of our end. The respected Imam also said, "I wonder at the arrogance of a haughty and vain person: yesterday he was only a drop of semen, and tomorrow he will turn into a corpse." Indeed, "If [man] remembers the ritual worth of his beginning and end, he will never be infected by the spiritual disease of arrogance, no matter how rich or how powerful he becomes [in this life]." (The Ritual and Spiritual Purity) So what reason do we have to walk upon this earth in pride and arrogance, thus being led to sinful attractions of this world? As the prostrations remind us after all – we began as something considered spiritually unclean, and we end the same way too.
Even the physical position of prostration serves as a means of grounding ourselves. When in such a physically low position as prostration, we are placing our foreheads – a part of the body which is at the highest level and is associated with the intellect of a human – against something as common as dust. The same earth we walk upon is what we are now touching, and in that way the prostration against the turba inspires a sense of humility. Our prostration is an admission of our dependence upon, and a realization of the Ultimate Sustainer.
In his book Adab as-Salat, Imam Khomeini poses the question: "Do you not realize that, in the external form, the position of the sujud [prostration] is not complete except by hiding oneself from everything, and turning away from all things visible to the eyes?" Yet again, the position of prostration takes us back to the remembrance of Allah's Greatness.
The position allows only for communication of the spiritual conscious with the Almighty, and no one else. We need to make sure that no other distraction of the world disrupts our communication; otherwise we would essentially be attempting to communicate with more than one entity. Prostration is truly a great help in keeping focused on our goal as we journey towards Him in this life.
The connection with Allah during prostration can reach such amazingly high levels when one blocks off all other entities. Imam Ali (peace be upon him) is a perfect example of pure focus in prostration. When he had an arrowhead stuck in his foot after a battle, it was only during prostration that others could take it out, because at that time the Imam's consciousness was connected only to Almighty Allah.
In Adab as-Salat, Imam Khomeini also talks about the raising of hands while saying Allahu Akbar,or "Allah is the Greatest". When that praise is uttered between prostrations, it is as if the hands are waving away any distractions that were lying in wait. Similarly, we are waving away those aspects of this lifetime which take us further away from our Lord.
In both prostrations as well – the one which symbolizes our creation and the one which symbolizes our death – words of praise are recited. Besides praising Our Creator in thanks, praise of the Almighty also helps maintain steadfastness in the journey towards Him. In the Holy Qur'an, Allah says, "Those only are believers who when God is mentioned, their hearts quake, and when His signs are recited to them, it increases them in faith, and in their Lord they put their trust." (8:2)
Praising Him is a sign of our conviction in the Right Path and brings about a sense of contentment. Allah also says in the Qur'an, "Those who believe, and whose hearts find rest in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find rest." (13:28) Thus, praising Him in the first prostration prepares our hearts for when we rise to face the trials of this lifetime. Praising Him in the last prostration is in thanks for helping us in this life and for calling us back to Him.
Prophet Muhammad (peace be upon him and his progeny) advised, "Say each of your prayer as if it were your last prayer." (Bihar al-Anwar) Without the definite knowledge of whether or not we will rise from that prostration, we must try and live in such a way that whenever the time comes to return to our Lord, it will be without regret.
Yet death is only our worldly end – even after the second prostration we rise again, symbolic of when we will be brought back to life from the earth we were buried in. That is what it all comes down to: everything committed in the five-second pause representing life comes back when we rise from the final prostration.
Not knowing if it is our last day, we need to do our best to live each moment of each day as strong believers. How are we using this brief lifetime between the two prostrations? Are we effectively preparing for the arrival of our Awaited Savior? Are we living in such a way that brings us closer to the Almighty? When facing a decision of which path to take, just think about it: will making this decision help me rise as a strong believer on the Day of Resurrection?
By keeping in mind our origin, our end, and the hereafter, we must live our life as firm believers. To do that, we need to understand the meaning behind our actions in prayer so that we may rise from our prostration with freshly strengthened faith. In the final cycle of our daily prayers, we rise from prostration to give the shahadah – to testify that there is One God, and that Muhammad is His servant and messenger. We must strive to build our conviction to such an extent that when we rise after our actual death, it will be with the purity of the shahadah lighting our way.
NABILA RIZVI
| Khutbatal Zahra (Sermon of Zahra) | for everyone |
Khutbatal Zahra (Sermon of Zahra), as it is known, was the speech given by Lady Zahaa after the demise of the Holy Prophet Muhammad (peace be upon him and his family) in the presence of her oppressors and those who were silent over the oppression. Among the multitude of topics presented by Lady Fatima was a discussion of the various injustices which befell her and Imam Ali (peace be upon him).
Lady Zahra begins in the name of Allah, the Most Gracious, with thanks and praise. She then puts forth a discussion of the Oneness of Allah:
"…and I bear witness that there is no god but Allah – no partner has He… it is a statement which He made to mean sincerity… He enlightened, with reflection, the understanding of it… He is the One who eyes cannot see, tongues cannot describe, and imaginations cannot encompass…
“He invented all – without an example which was before Him such that He may copy it –with His Ability… and He brought it forth with His Will, neither because He needed to bring it into existence nor for a benefit that He should receive for shaping it… Only to confirm His Wisdom, warning for obedience to Him, and showing His Ability…"
Lady Zahra continues on to speak of Prophethood, linking the Oneness of Allah to the purpose of Prophethood. She then speaks of the times of ignorance and how Allah sent Prophet Muhammad as a beacon of light, mentioning his many accomplishments.
Lady Fatima turns to the audience explaining to them the clarity of Holy Qur'an. She discusses many rulings of Islam and points out the wisdom behind each ruling.
After she formally identifies herself to the people, Lady Zahra gets into the topics of injustice that were committed, directly challenging her oppressors which are present in the audience.
"Oh people! Know that I am Fatima and my father is Muhammad. So when Allah chose His prophet to return to the place of His prophets and the abode of the chosen ones, the sign of hypocrisy has appeared in you! …You drank from a place which is not yours to drink from… and as the Messenger was still not even buried! You claimed that you rushed to do so that there would be no mischief, but 'Surely they have fallen into mischief, and Hell is surely surrounding the disbelievers.'
"…But you have left the Book of Allah behind… and then, you barely settled on that act before you enflamed the situation further, following the calls of Satan… putting out the lights of the clear religion, ignoring the ways of the Chosen Prophet…."
Lady Fatimah Zahra then goes on to challenge her oppressors further, this time defending her rights against the latest of their unjust acts – the seizure of Fadak. She provides proof from the Qur'an to prove the illegitimate claims of the oppressors.
At this point, one of the oppressors responds to Lady Zahra, attempting to address her powerful words. This oppressor tries to come off as the "compassionate companion" of the prophet who only wants "the best" for the nation. Lady Zahra sees through the façade of the doers of injustice and says, "Oh you who are known as the Muslims! You who are so hasty to proclaim falsehood! 'Do you not ponder on the Qur'an?' Nay, rather your hearts have been rusted from the evil of your deeds, such that it has taken your hearing and your sight. Woe to that which you have falsely interpreted. Woe to you, when the veil is revealed and the harm becomes apparent to you. 'But, when the Commandment of Allah comes, the matter will be decided with truth, and the followers of falsehood will then be lost.'"
When one pays close attention to the words of Lady Zahra in this legendary speech, it becomes clear that she emphasizes on the voice of reason and the clear words of Allah in the Holy Qur'an.
While she does not even need to prove the rights she discusses, she goes along with the "reasoning" of the oppressors and she dispels the very basis of their whimsical arguments.
The use of the tongue to trick people is seen when the oppressors respond to Lady Fatima. But Lady Fatima firmly stands her ground and rises above the trickeries of the rejecters of truth.
Lady Zahra teaches us, from beginning to end, that the focus is and always should be Allah – His Attributes, His Praise, His Words. It is as if her calls to the Muslims penetrate the fabric of time and force us to take a stand. Either we stand with the Truth…or we do not.
Lady Fatimah Zahra, the Chief of the Women of the Worlds, can be a lesson to us only to the extent that we strive to learn from her. But when we sincerely strive to do so, we will realize that there is truly no limit to the light which descends through her.
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| 5 Things You Never Knew -Your Cell Phone | for everyone |
5 Things You Never Knew -Your Cell Phone
For all the folks with cell phones. (This should be printed and kept in your car, purse, and wallet. Good information to have with you.)
There are a few things that can be done in times of grave emergencies.
Your mobile phone can actually be a life saver or an emergency tool for survival.
Check out the things that you can do with it:
FIRST(Emergency)
The Emergency Number worldwide for Mobile is 112. If you find yourself out of the coverage area of your mobile network and there is an Emergency, dial 112 and the mobile will search any existing network to establish the emergency number for you, and interestingly, this number 112 can be dialed even if the keypad is locked. Try it out.
SECOND(Locked Keys in Car)
Have you locked your keys in the car? Does your car have remote keyless entry? This may come in handy someday. Good reason to own a cell phone:
If you lock your keys In the car and the spare keys are at home, call someone at home on their cell phone from your cell phone. Hold your cell phone about a foot from your car door and have the person at your home press the unlock button, holding it near the mobile phone on their end. Your car will unlock. Saves someone from having to drive your keys to you. Distance is no ob-ject. You could be hundreds of miles away, and if you can reach someone who has the other 'remote' for your car, you can unlock the doors (or the trunk).
Editor's Note:It works fine! We tried it out and it unlocked our car over a cell phone!'
THIRD(Hidden Battery Power)
Imagine your cell battery is very low. To activate, press the keys *3370#. Your cell phone will restart with this reserve and the instrument will show a 50% increase in battery. This reserve will get charged when you charge your cell phone next time.
FOURTH(How to disable a STOLEN mobile phone?)
To check your Mobile phone's serial number, key in the following Digits on your phone:
*#06#.
A 15-digit code will appear on the screen. This number is unique to your handset. Write it down and keep it somewhere safe.
Ifyour phoneis stolen, you can phone your service provider and give them this code. They will then be able to block your handset so even if the thief changes the SIM card, your phone will be totally useless. You probably won't get your phone back, but at least you know that whoever stole it can't use/sell it either. If everybody does this, there would be no point in people stealing mobile phones.
And Finally....
FIFTH(Free Directory Service for Cells)
Cell phone companies are charging us $1.00 to $1.75 or more for 411 information calls when they don't have to. Most of us do not carry a telephone directory in our vehicle, which makes this situation even more of a problem. When you need to use the 411 information option, simply dial:
(800) FREE411 or(800) 373-3411
without incurring any charge at all. Program this into your cell phone now.
This is sponsored by McDonalds.
This is the kind of information people don't mind receiving, so pass it on to your family and friends.
(sent by bro Najmuddin)
| The Council of Shia Muslim Scholars in North America | for everyone |
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I.M.A.M. | Imam Mahdi Association of Marjaeya | 13357 Michigan Ave. | Dearborn | MI | 48126
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| DEATH- THE LAW ONE SHOULD KNOW-(CONCLUDING PART) | for everyone |
The Recommended Rules:
The shahadatain of Islam (testimony in Allah and His Messenger), the acknowledgment of the 12 Imams, and the other tenets of faith be repeated to the dying person in such a manner that he or she would understand them. It is also recommended that these things recited to him are repeated until the time of his or her death. (Ruling 38)
The Infallibles have taught us, "At the time of death, one should recite La Ilaha Illallah to the dying person, since whoever's last words are the La Ilaha Illallah will go to Paradise." (Thawab al-A'mal) The Muhtadir should be carried to the place where (s)he used to offer prayers, as long as doing so would not cause pain to the person. (Ruling #40) For a person in the agony of death, it is recommended to recite Surah Ya Sin, Surah as-Safaat, Surah al-Ahzab, Ayat al-Kursi, the 54th verse of Surah of al-Aaraf, the last three verses of Surah al-Baqarah by his side, and as much as possible from the Holy Qur'an. (Ruling #41)
Recommended Du'as to be Recited:
Recitation of the following du'a to the Muhtadir in a way that (s)he may understand it is recommended: "O Allah! Forgive my sins, which are many, and accept the little I have done in Your servitude. O the one who accepts the little (good deeds) and forgives the many (sins). Accept from me the little (good deeds) and forgive the many (sins). Truly, You are the Forgiver and the Merciful. O Allah, have mercy on me, truly You are the Merciful." (Ruling #39) The recitation of Dua-e-Adeela is recommended, as well as recitation of a number of short supplications in which the shahadatain is repeated, Allah is acknowledged as the ultimate guardian, the Day of Resurrection is mentioned, and prayers are made for acceptance of good deeds and mercy.
Preparing the Body for Burial
Once the person has departed from this world, it is recommended to shut the eyes and lips, close the mouth, straighten the hands and feet, and spread a cloth over the dead body.
Obligatory Rules While Preparing the Body for Burial
The Wajib actions while preparing the body for burial become the obligation of the rightful guardian of the deceased, and if there is no guardian, then all surrounding Muslims become responsible. If any one person takes up the responsibility, then all others will be relieved of the responsibility; however, if nobody attend to the dead body as prescribed, then all will be considered sinful. Please refer to Ahkam al-Amwat for detailed information regarding this responsibility.
Ghusl al-Mayyit:
Ghusl al-Mayyit is the obligatory bath for the deceased consisting of three washes/Ghusls. The first bathing should be with water mixed with "Sidr" (Beri) leaves. The second bathing should be with water mixed with camphor. The third should be with unmixed water. (Ruling #52) For full details, please refer to the Ahkam al-Amwat link mentioned above.
Imam Sadiq has said: "There is not a single believer who gives another believer the Ghusl (after his death) and while shifting, the body says: 'O Allah, this is the body of your believing slave. You have taken his soul from him and separated his soul from him, so forgive his sins, forgive his sins' except that Allah forgives that person (who is performing the Ghusl) his sins for one year, except the major sins." (Ahkam al-Amwat)
Kafan and Hunut:
Kafan is the obligatory three pieces of cloth used (loin cloth, a shirt or tunic, and a full cover) to dress the deceased after the obligatory Ghusl al-Mayyit. Hunut is the obligatory application of camphor powder to the forehead, both the palms, both the knees, and both the big toes of its feet after the Ghusl has been performed. (Ruling #100)
Imam Sadiq said: "My father (Imam Baqir) recommended me that I should provide a (good) Kafan for him, since the deceased will have pride over one another according to the type of Kafan that they have." (Wasail al-Shia) It is in fact highly recommended for one to purchase and keep his/her Kafan in his/her lifetime. For full details on how to properly execute the Kafan and Hunut, please refer to the Ahkam al-Amwat link mentioned previously.
Salat al-Mayyit:
It is obligatory to offer Salat al-Mayyit (funeral prayers) for every Muslim, as well as for a Muslim child if it has completed 6 years of its age (or a younger child who was aware of what prayer is). Salat al-Mayyit should be offered after the dead body has been given Ghusl, Hunut, and Kafan.
The intention for the Salat al-Mayyit and the recitation of the five Takbirs will slightly differ depending on the type of deceased person, the detail of which can be found in Ahkam al-Amwat. The followers of the Ahlul Bayt recite five Takbirs in Salat al-Mayyit, while the non-Shias recite only four Takbirs.
When Imam Sadiq was asked about this difference, the Imam replied, "Since Islam is built on five strong pillars, which are Salat, Zakat, Saum, Hajj, and the Wilayat of us, the Ahul Bayt. Therefore, Allah designated that one Takbir be recited for each of these pillars (of Islam), and our Shia have confirmed their belief in each of these five pillars of Islam, while those who are opposed to us do not believe in our Wilayat, the fifth pillar; thus, they only recite four Takbirs, and the Shia recite five." (Wasail al-Shia)
Before Burial
Transporting the Mayyit:
While the deceased is transported from one place to another, a coffin is traditionally used. A short dua admiring the greatness of Allah should be recited.
Procession:
The procession is when the body is carried from the place of Ghusl to the graveyard. Those accompanying the procession should recite a short dua that asks Allah to pardon the deceased while testifying one's belief in the Ahlul Bayt. The body should be carried haltingly, that is, the coffin should be placed on the ground and carried three times, such that the fourth halt is by the grave.
Burial
This is when the deceased is laid to rest in a grave in a Muslim graveyard on his/her right side facing the Qibla. The grave must be deep enough that its smell does not come out, nor does it allow beasts of prey to dig it out.
Recommended Acts of the Burial
Talqeen:
Talqeen is usually performed before closing the grave. (Please note that the Talqeen may be performed at various stages while preparing the body for burial, i.e. while preparing the Kafan, etc.) Talqeen is performed by the person laying the deceased in the grave. (S)he should perform Talqeen by way of holding the right and left shoulders of the deceased and shaking them gently while speaking into the deceased's ear.
Talqeen is performed to remind the deceased of the answers to the questions which angels will ask during interrogation in the grave. These questions include: Who is your Lord? Who is your Prophet? What is your religion? What is your book? Who are your Holy Imams? For the complete Talqeen to be read to the deceased.
It has been narrated that the angel of death watches which people offer their prayers on time and which people take their prayers lightly by not praying on time or not praying all together. Accordingly, those who had weak faith and didn't pray will forget the answers to the questions in the grave (even if Talqeen is performed), whereas one who had strong faith and always prayed as soon as the time set in will be reminded of the answers by the questioning angels. So if there are any outstanding missed prayers of a believer as outlined in the Will or told to others, they should be performed as soon as possible to benefit the deceased. (Manazil-e-Akhira)
Jarida:
Jarida is to place two pieces of fresh, green leafless twigs in the grave with the dead body. One twig should be placed below the armpit and the other twig should be placed above the armpit. (Ruling #108) The Ahlul Bayt really emphasized the importance of Jarida, as they said that as long as the twigs remained green and fresh, the deceased will be free from the squeezing of the grave.
It is also recommended to place some Khak-e-Shifa (soil from the grave of Imam Hussain) inside the grave and apply it to the forehead, palms, knees, and big toes, as this will protect the dead from chastisement of the grave.
After Burial
Recitation of Surah Fatiha while facing the Qibla and gifting the reward to the dwellers of a graveyard is one of the easiest things to do. This can be performed from anywhere.
Salat al-Wahshat:
Washa al-Qabr means "terror of the grave". The first night after the person is buried is known to be the most difficult. According to scholars, performing Salat al-Wahshat for the deceased person is a way of relieving him/her of the terror faced in the grave. The more people that offer this prayer for the deceased, the better it is. This prayer is performed after the Isha prayers. In the first rak'at, we recite Ayat al-Kursi after Sura Fatiha. In the second rak'at, recite Sura Qadr ten times after Sura Fatiha. Then we say, "O Allah, bless Muhammad and his Family, and give the reward of this prayer to [name of deceased]."
Visting the Graveyard:
Although visiting the graveyard may be like sprinkling salt on open wounds, our Imams have told us that doing so comforts the grave dwellers and is highly recommended. When Imam Ali al-Ridha was asked, "Does a believer who has passed away know those people who visit the grave?" The Imam replied, "Of course, he is acquainted with those who visit him as long as they are sitting beside the grave. As soon as they get up from his grave side and leave, the fear takes over the person in the grave because of his leaving." (Wasail al-Shia)
Rights of the Grieving Family:
We should offer condolences to one who has lost someone. However, if the time lapse between the death and when one is able to offer condolences is long and will bring up sad memories to the family of the deceased, it is obviously not recommended to offer condolences.
The Holy Prophet has said: "Whoever offers condolences to one who is grieving will be clothed with a beautiful and respectful robe on the Day of Judgment." (Thawab al-Amal)
Although we may like to spend most of the first few days with the family of a deceased person, it is best to avoid eating a meal with them for the first three days.
Imam Sadiq has said, "Eating food with the members of the family of the deceased is one of the actions of the people of Ignorance. However, the way of Islam is that food should be sent to their house, just as the Prophet did after the passing away of Ja'far ibn Abi Talib." (Wasail al-Shia)
As true believers, death is something we must constantly think about and in fact look forward to. In the words of one scholar, death is nothing but reunion with the Beloved.
Shaikh Abbas al-Qummi mentions in Manazil-e-Akhira:
"At the time of death, the Holy Prophet and the Ahlul Bayt come near the head of the dying person, who is able to see them. It is narrated in Bihar al-Anwar that once Imam Ali al-Ridha (peace be upon him) went to meet one of his companions who was about to die. He looked towards the Imam and said, 'I see the radiant faces of your Grandfather (the Holy Prophet), Your Father (the Commander of the faithful), Your Mother (Hazrat Fatema), and the other Imams in your ancestry. I also see your luminous face along with them.' It is a fact that every dying man has a glimpse of the Ahlul Bayt according to his love for and knowledge of them. For a believer, their sight is a blessing from Allah, and for a hypocrite and disbeliever, it is a sign of Allah's wrath."
| DEATH- THE LAW ONE SHOULD KNOW | for everyone |
Imam Ali al-Hadi (peace be upon him) has said: "Remember when you are on your deathbed and your body is lying before your family members, then there is no physician to prevent you (from death) nor a friend to avail you." (Bihar al-Anwar)
When most of us are around a dying or deceased person, whether it is someone we love and feel close to or perhaps somebody we may not be so familiar with, we are overcome with a sense of confusion, shock, nervousness, and fear. It is unfortunate that during this time, the people surrounding the near-death person often forego some of the obligatory and recommended acts and supplications.
According to the Ahlul Bayt (peace be upon them), if these acts are performed correctly for the sake of Allah, not only is there reward for the persons who carry out those funeral rites, but there is also great potential for the deceased to be rewarded with a better final destination, insha'Allah.
On the Deathbed
A Muhtadir is a dying person. A person becomes Muhtadir when death becomes apparent to one, and for example, is told that (s)he only has an hour or so to live and is nearing the final breath. At this stage, there are certain Islamic laws and rulings which become obligatory in regard to the Muhtadir.
Obligatory Rules Relating to a Person in the State of Ihtidar
Asking for Forgiveness: Regardless of how pious and God-fearing one may be, asking for forgiveness for sins is an act which even the sinless and infallible Ahlul Bayt would practice. Imam Sadiq (peace be upon him) has said: "When a believing Muslim frequently asks Allah for forgiveness, his record (of deeds) will ascend while it will be glowing." (Makarim al-Akhlaq)
The Will Relating to the Rights of Others:
Imam Sadiq has said, "One who dies without a will dies the death of one during the Days of Ignorance (pre-Islamic age)." (Wasail al-Shia) In addition to the specific rules governing an Islamic will, it must be noted that if the Muhtadir has any property or trust in his/her possession which rightfully belongs to someone else, or if the Muhtadir owes something to someone and is not able to fulfill the trust or pay back that which he owes, then this must be informed to those around the dying person. (Ruling #7)Imam Sadiq has said: "In no way is Allah worshipped better than by fulfilling the right of a believer." (Al-Kafi)
The Will Relating to the Wajib Actions that Have Become Qadha:
If the Muhtadir has not performed any obligatory actions in his life (for any reason whatsoever) and they have now become delayed or Qadha, this should be written in the will or at least others should be informed. For example, a person's will may include the following: one year of missed Salat, five missed fasts due to sickness, one month of fasts voluntarily missed (and any Kaffara on fasts), Hajj not performed, $200 of unpaid Khums, $1000 of unpaid Zakat, etc. (Ruling #8)
Rules Relating to People Around a Person in the State of Ihtidar
Lay the Dying Person Facing the Qibla:
It is obligatory upon every Muslim to lay a dying person facing the Qibla (on his/her back with the soles of the feet facing the Qibla), and if the dying person consents to it, there is no need to seek permission from the guardian. Otherwise, the permission must be sought. (Ruling #35, 37)
Once while visiting a Muhtadir person, the Holy Prophet said: "Make this man face towards the Qibla, because if you do this, then the angels will turn their attention towards him, and Allah will also turn His attention to him until he leaves this world." (Thawab al-A'mal)
ZARA SYED
| CAN YOU HELP OUR BROTHERS??? | for everyone |
As you might know, 11 Muslim Students are facing misdemeanor charges with a sentence of up to 6 months in jail for peacefully protesting the presence of the Israeli Ambassador Michael Oren at UCI. This is a grave injustice that has shocked the local community. I have known and worked with these brothers for many years and mashaAllah they are intelligent and principled leaders in the community.
If you could please take a couple minutes to help our brothers by signing these 2 petitions, that would be greatly appreciated. Also, please forward this email to at least 5 people and ask them to sign these petitions!
If you'd like to read more about their case, please visit www.irvine11.com.
Please keep them in your du`a' (prayers) and if you can, please donate to their legal fund. If you have any questions, please feel free to email me @ zahra67@gmail.com.
jazakumAllahu khayran,
(sent by sis Mariam R. Jiwa)
| Saudi-Bahraini Bastard Forces Tragically Martyred Quran Reciter 'Abdul Rasul Hujairi' | for everyone |
LANATULLAH QAUMMAZ ZALEMIN- LANAT BESHUMAR ON WAHABIS
Saudi-Bahraini Bastard Forces Tragically Martyred Quran Reciter 'Abdul Rasul Hujairi' / Thousands Bahraini Participated in Funeral Procession / Photos March 21
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(Ahlul Bayt News Agency) - According to ABNA correspondent in Manama, Abdul al Rasul Hassan Ali al Hujairi was shot martyred by Saudi Wahhabi occupier on Sunday 20 March.
Al Hujairi who was working as a nurse in Salmaniya hospital was abducted by Saudi forces on Saturday to unknown place. He was severely tortured then shot martyred. After his martyrdom, savage occupiers drove cars over his body.
Abdul al Rasul was a 38 years old married with 3 boys and girls from Buri region.
It is is to mentioned his was a well known holy Quran reciter.
Thousand of Bahraini people participated in his funeral procession at Cemetery Buri.
| On every Friday the spirits of the dead come to the homes and call out..... | for everyone |
The Scale of Deeds
It is narrated in Manazil-e-Akhira that Shaikh Baha'uddin Ameli once went to visit a wise man who lived near a cemetery in Isfahan. The wise man told Shaikh Bahai: "Some days back I witnessed an astonishing incident, which I would like to tell you. Some persons came here with a dead body, buried it and went away. Suddenly I smelt a fragrance the likeness of which I had never smelt before. I turned towards the left and right to see where it came from. I saw a handsome young man wearing splendid clothes going towards the newly made grave, and then disappearing into it.
"After sometime I smelt a bad odor the likeness of which too I had never smelt before. I saw an ugly dog going towards the grave and disappear in it. My astonishment knew no bounds. I was wondering about what actually was happening, when I saw the young man coming out of the grave in a bad state. His whole body was bruised. He started running away from the grave and I followed him. I stopped him and asked him the reason for running fearfully. The young man replied, 'I am the dead man's good deeds, and was commanded to accompany him in his grave. Suddenly the dead man's evil deeds came in the form of a dog. I tried to keep him away from the dead man, but it bit me and wounded me all over. He made a bad state of me and I could no longer remain in the grave, hence I have come out leaving the dead man to the mercy of his evil deeds.'"
The dead man's evil deeds were effectively weightier than his good deeds. When Shaikh Bahai heard this incident he told the wise man: "Verily the incident is true, because it is narrated that the deeds (good or bad) which a person performs in his lifetime are given a physical form."
Beneficial A'maal for Those in Barzakh
It is narrated from Jame'ul Akhbaar that one of the companions of the Holy Prophet heard him saying, "Send gifts to your dead". Upon asking what gifts could be sent to the deceased, he replied "It is to give alms (Sadaqa) on their behalf or pray for their forgiveness". The Prophet continued, "On every Friday the spirits of the dead come to the homes and call out: O people of my house! May Allah bless you, have mercy on us. Whatever we have done in this world, we are facing its consequences now, while the fruits of our toil are being enjoyed by others. Favor us by giving on our behalf a dirham, or bread, or clothes, so that Allah may reward you with heavenly attire".
The Holy Prophet, crying and weeping until he became exhausted, then said, "These are your Muslim brethren who lived a lavish life, and now lie pressed beneath the earth. They now regret their mistakes and weep over the deeds which have become the cause of their affliction. They say, Alas! If only we had spent our wealth in the path of Allah, and not have acted miserly, we would not have to be dependent on you now. We now beg of you to send us some Sadaqa." (Ma'ad)
It has also been narrated that the Holy Prophet said: "Whatever Sadaqa is given on behalf of the deceased person, the blessed Angels adorn it on an illuminated tray whose light spreads across the seven heavens, and take it to the head of the grave and they say: 'Peace be on you, O inhabitant of the grave! This gift has been sent to you by your relatives.' The deceased person takes the tray into his grave, and thereafter the entire grave is illuminated and expands in length." The Prophet then continued, "Those who favor their departed relatives by giving alms on their behalf, its reward is as big as the mountain of Uhud in the sight of Allah. On the day of Judgment, Allah will give the person shelter under His Throne, when there will be no other shelter except this. Hence this Sadaqa proves useful for the living person as well as the dead one." (Ma'ad)
Imam Sadiq said that sometimes a dead person is faced with trouble and difficulty when, suddenly, Allah grants him peace and prosperity. It is said unto him: "This is so because your such and such brother in faith has recited prayers on your behalf. A person asked him, 'Can two dead persons be included in the same prayer?'" The Imam replied: "Yes, you can do so, for verily the dead man becomes happy when this prayer reaches him through you… Perform prayers, fasting, pilgrimage, give alms and do other good deeds on their behalf, for these enter his grave and is also written in his scrolls of deeds (Nam-e A'maal)."
| AGAIN YOUR CHOICE- WADI-e-BARHOOT OR WADI-us-SALAAM | for everyone |
The Valley of Punishment (Wadi-e-Barhoot)
The Valley of Punishment (Wadi-e-Barhoot) is situated in the barren lands of a deserted valley in Yemen, which is devoid of food or water. This is the dwelling place of the evil spirits who are made to stay there during Barzakh and taste severe chastisement.
The Valley of Peace (Wadi-us-Salaam)
It is related in traditions that whenever a believer dies, his spirit is taken to the Valley of Peace (Wadi-us-Salaam) in Najaf near the grave of Imam Ali (peace be upon him). In another tradition, Najaf is described as an assembling place for the high-honored and blessed Angels, and has been said to be an exhibition of the higher world. Indeed physical burial in Najaf has extraordinary benefits, but damned is he who has been blessed with this while his soul is in torture in Wadi-e-Barhoot. Ayatollah Shirazi has therefore highlighted the importance of attaining spiritual nearness to the Commander of the Faithful – regardless of one's physical distance from Najaf – through knowledge and actions.
Shaikh Abbas Qummi states: "The spirit receives reward or punishment (or both) in the grave. But due to its long relation with the body, the body also feels pain and is affected. For those who say it is of no use to visit the graves as the spirit of the believer is not present there but is in Wadi-us-Salaam, this is not true.
Imam Sadiq says: Verily the spirit of the believer is in Wadi-us-Salaam, but it surely keeps an eye on what is happening in the grave. It also looks at the people who have come to visit his grave. Imam compares the spirit to the sun. Even though the sun is not on the earth but is on the sky, the entire earth is illuminated by its light, in the same manner the spirit is in Wadi-us-Salaam but it keeps contact with the body." (Manazil-e-Akhira)
The Physical Body
Although it is the allegorical body and soul that experiences the rewards or punishments in Barzakh, it is possible for the material, earthly body to also be affected. There have been many incidents where it has been seen that the dead body in the grave does not disintegrate, but remains preserved even many years later.
It is written in Rawzat-al-Jannat that a hole had developed in the grave of Shaikh Saduq (may Allah grant him Paradise) due to heavy raining around the year 1238 A.H. When people thought of filling it up, they entered the tomb and found that his body was safe and sound, although his physique was rather bulky. The color of Henna was also traceable on his nails. (Ma'ad)
In contrast, for those belonging to the Hellfire, the punishment of the soul has an effect on the physical body also. Indeed, when Bani Abbas overpowered and destroyed Bani Umayyah and thereafter dug out their graves, it was observed that nothing except some body traces could be seen in the grave of the cursed Yazid (may Allah remove His mercy from him).
Spirits Meeting Worldly Beings
Ayatollah Shirazi has mentioned in his book Ma'ad that the spirits living in Barzakh come to this world to visit their family and friends, and that the frequency of their visits depends on their condition, place of dwelling and on their degree of freedom or captivity. He said that according to a narration, a faithful soul sees nothing except the well-being and pleasing things about his or her near and dear ones, while those things that would cause unhappiness are not shown to his or her soul in Barzakh. However the spirit of a Kafir (disbeliever) sees nothing except bad and painful things about its near and dear ones.
| YOUR CHOICE- THE PLEASURES OR PUNISHMENT OF BARZAKH | for everyone |
The Pleasures of Barzakh
The pleasures we derive in this world in comparison to those in the state of Barzakh are like one drop in the entire ocean. The tastes of fruits and sweets are immeasurable compared to what we experience here. Ayatollah Shirazi states "if only a part of the face of a heavenly Houri becomes unveiled, it will dazzle the eyes of the whole world; if the entire beauty of that fairy is revealed, it will outwit the shining of the sun." No doubt, absolute beauty lies in Barzakh, and about this world Allah has said in the Holy Qur'an, "Surely We have made whatever is on the earth an embellishment for it, so that we may try them (as to) which of them is best in deeds." (18:7) As believers, we need to make sure not to allow these embellishments to lure us in, and instead strive to attain the real pleasures and real beauty that lie only in Barzakh and beyond.
Shaikh Abbas Qummi states: "One of the peculiarities of Barzakh is that it is eternal and permanent. None of the things of this world are immortal. Youth is overshadowed by the darkness of old age. Until the time the morsel of food remains in the mouth, a person derives pleasure and taste, and then it disappears. Flowers turn dry after a period, and hence nothing remains eternal. But Barzakh and its pleasures are eternal because it is not made up of matter or elements like other things, and hence do not cease to exist."
The Punishment of Barzakh
We must bear in mind that along with the pleasures of Barzakh, the calamities too are eternal and utterly intense. If we were to truly realize the degree of torture and suffering felt there, the problems we face in this world would seem to be nothing in comparison.
It is narrated that the Holy Prophet (peace be upon him and his progeny) said: "Before the proclamation of Prophethood whilst grazing the cattle one day, I suddenly saw that the cattle stopped grazing and looked frightened. I wondered as to what was the reason for such a change, because nothing unusual had happened at that time. When Jibra'il came with the Revelation I asked him the reason for this change. He answered, 'O Prophet of Allah! When the people who are being punished in Barzakh scream with anguish and pain, their voices are not heard by human beings and jinns, but animals can hear them and hence become tense with shock.'" (Bihar al-Anwar)
| BE PREPARED FOR THE MOMENT -BARZAKH AND BEYOND.......... | for everyone |
Imam Ja'far as-Sadiq (peace be upon him) has said about this phase: "I swear by Allah, I do not fear for you except in Barzakh." (Mizan al-Hikma)
What is Barzakh?
Ayatollah Dastghaib Shirazi explains the literal meaning of Barzakh to be a veil or a "curtain" which lies between two things, preventing them from meeting each other.
In the context of the different phases of life, Barzakh is the state of existence between the life of this world and the Hereafter; the "curtain" which Allah has placed between the two worlds. Imam Sadiq has explained it as being a period beginning from death until the Day of Judgment (Bihar al-Anwar); indeed, as mentioned in the Holy Qur'an itself, before us is a barrier (Barzakh) until the Day we are raised (23:100). This verse is a clear indication that man certainly has a life after death, but before the Day of Judgment. The exact nature of this life and what it will entail, we do not know, but our Imams have enlightened us of it to some degree through their various Hadiths.
The Allegorical (Misaali) World
As Ayatollah Shirazi explains, if a baby in the womb of its mother were to be told there is a very vast world beyond its present station which is nothing in comparison to where it is now, it wouldn't be able to understand or comprehend it. Similarly, we too are unable to comprehend this other world which is veiled from our eyes as it is beyond our physical senses.
The period of Barzakh is called the Allegorical World, because its shape and form is like that of our present world, but is distinct in its substance and matter. Thus our bodies will also be allegorical (Misaali) in that they will physically appear just as they do in this world, yet they will be independent of matter. To help us understand this, our scholars have given the example of dreams; when we see a deceased person in a dream, it is only the worldly allegorical body that we see, as the body and matter actually lie in the grave.
The allegorical body has been described to be transparent, more pleasant and lighter than air and will face no barriers as our bodies do in this material world. For example, the eyes will be able to see anything from anywhere at any time (regardless of whether something is on one side of a wall or the other), and as they (or any other body part) are not composed of matter, they will not suffer nor deteriorate until the Day of Judgment. Shaikh Abbas Qummi has explained in Manazil-e-Akhira that philosophers and thinkers compare this body to the image in a mirror, only with two differences: the worldly, allegorical body in Barzakh is firm, free and independent of the mirror, and it is also intelligent, wise, and understanding as opposed to the image in the mirror.
| (Naam-e A'maal) -Scrolls of Deeds | for everyone |
We live in a world in which many things are hidden. We are not aware of what is in the minds and hearts of others, their inner conditions, their good or bad beliefs and their true motives and intentions – be they even the closest of our friends. In fact, we are not completely aware of our own selves. But Qiyamat is a day of honesty and justice; every person's scroll of deeds will be visible for all to see. It is the day where all the hidden secrets will be open and known to all.
The Lord of the Universe has, in His infinite Mercy, appointed two angels, Raqeeb and Ateeb, to serve as keepers over us, recording our every good and evil deed in this world so that we may be cautious and mindful of our each and every action. On the Day of Resurrection, we will each be given these scrolls of deeds and told to read them. There will be those whose happiness upon reading their scrolls will know no limits, while others will experience such severe pain after reading them that all the joints of their bodies will disintegrate, and blood and dirt will flow from their eyes in agony.
It is written in Haqqul Yaqeen that Imam Sadiq (peace be upon him) said that when Allah will wish to take account of a believer, He will give his scrolls in his right hand, and He Himself will take his accounting so that no one else may come to know about his affairs. He will forgive his sins and replace them with good deeds, and people will look at him with awe in Paradise exclaiming, "Glory be to Allah! Verily this person is free from all sins." Indeed, as Allah tells us in the Qur'an: "Then as to him who is given his book in his right hand, he shall be reckoned with by an easy reckoning, and shall go back to his people joyfully." (84:7-9) A narrator once asked the Imam regarding this verse, as to who are the relatives of the believer in Paradise, upon which Imam replied, "His relatives will be the same as in this world, provided they are believers."
Whereas for the evil-doers, Allah will take the accounting out in the open in front of all those present on that day. He will end all communication with such people, and give their scrolls in their left hands from behind. Such people will cry out, "O what a catastrophe!" and will fall head-long into hell. These will be of those who led luxurious and careless lives with their families in this world and disbelieved in the Hereafter. It has also been narrated that Allah will tie the hands of the hypocrites (Munafiqeen) and disbelievers behind their necks.
Shaikh ibn Quwailah narrates from Imam Sadiq that he said, whoever in the month of Ramadan goes for the Ziyarat to the shrine of Imam Hussain (peace be upon him) or dies on the way while going there, on the day of Qiyamat there will be no accounting and reckoning for him, and he shall enter Paradise without fear or anxiety. Allamah Majlisi narrates from Imam Ridha (peace be upon him) in Tuhfatus Sa'imeen that he said: "Whoever comes to visit my grave from far and near, on the day of Qiyamat we shall save him from three calamities: We shall give him refuge from the terrors of Qiyamat when the scrolls of good doers will be given in their right hands and of the evil ones in their left hands, he will be safe from the punishment at the Bridge of Siraat, and we will help him during the weighing of scales (Mizaan)."
The sayings and narrations mentioned in this article are taken from Martyr Ayatollah Dastghaib Shirazi's The Hereafter and Shaikh Abbas al-Qummi's book Manazelul Akhera.
| QIYAMAT - THE DAY OF JUDGEMENT | for everyone |
"(That) day, the measure of which is fifty thousand years..." (The Holy Qur'an 70:4)
The Day of Judgement (Qiyamat). It is the day when all human beings who ever walked this earth – believers and non-believers alike – will assemble together in a great gathering, all standing before their Lord, answerable for their deeds and beliefs in this temporary, material world. Awareness of some of the occurrences on this day will, God willing, result in our active preparation in our present lives to protect ourselves from the terrors and pains of the next.
The Trumpet of Israfeel
The first occurrence when Allah intends the Day of Resurrection to arrive will be the blowing of the trumpet by the assigned angel, Israfeel. There are numerous verses of the Qur'an and hadith that tell us that there will be two blows of this trumpet: "And the trumpet shall be blown, so that all those in the heavens and earth will be destroyed except those whom God may want that they should not die. Then the trumpet will be blown again, and lo! They shall stand up awaiting." (39:68)
Between the two trumpet blows, the entire universe will remain destroyed for as long as Allah wishes – 40 years according to some narrations, 400 years according to others. Israfeel will then come back to life, blow the trumpet again by Allah's command, and all the dead will arise in varying states. The virtuous will be uttering Allah's praises of "Praise be to Allah who has fulfilled what He promised", while the sinners will be lamenting upon coming out of their graves, "O woe to us! Who has raised us up from our sleeping place?" (36:52)
Coming out of the Grave
One of the most horrifying events of the resurrection is the time of coming out of the graves. Abdullah ibn Mas'ood says that once he was in the presence of the Commander of the Faithful, Imam Ali (peace be upon him), when he said: "For every man there are fifty halting stations in Qiyamat, and each station will be equal to the span of a thousand years. The first halting place is when coming out of the grave, where every man will have to wait bare feet and naked, and bear the agony of hunger and thirst. But the person who believes in the Unity (Tawheed) of Allah, Proclamation (Be'that) of the Holy Prophet (peace be upon him and his progeny), Accounting (Hisaab) and Resurrection, and bears testimony to the prophethood (Nabuwwat) of Prophet Muhammad while following the instructions ordained unto him, will be safe from this agony."
People will rise from their graves in different states, some rising such that their faces will be even worse than monkeys and pigs. Shaikh Tabarsi in Majma al-Bayan quotes from Bara ibn Azib who said that one day Ma'az ibn Jabal was seated in the presence of the Holy prophet in the house of Abu Ayyub Ansari. Ma'az asked the Holy Prophet regarding the eighteenth verse of Sura Naba: "The day on which the trumpet shall be blown so you shall come forth in hosts." The Holy Prophet replied, "O Ma'az! You have asked me a very horrifying question." He then began to weep and said:
"People from my Ummah will arise from their graves in different states: Some will have the face of monkeys, while others of pigs. Some will be walking upside down on their heads. Some of them will be blind and will not be able to walk. Some will be deaf and dumb and will not understand anything. Some will be in a state that their tongues will be hanging out of their mouths; filthy water will be coming out of their mouths which they will be licking with their tongues. Some people will arise with amputated hands and feet. Some will be hanging from the branches of trees made of fire. Some will be more rotten than a corpse and emitting a repugnant odor. And some will be wearing long garments of tar which will have been stuck to their skins and flesh. Those having the face of pigs will be the ones who ate unlawful (Haraam) property such as from bribery. Those walking upside down on their heads and the blind ones will be the unjust and oppressive rulers. The deaf and dumb will be the ones who prided upon their knowledge (Ilm) and worship (Ibadah). The ones licking their tongues will be those scholars (Ulema) and judges (Qadis) who did not practice what they preached. The ones with amputated hands and feet will be the ones who troubled their neighbors in the world and oppressed them. The ones hanging from the tree branches will be the ones who would backbite along with the kings and rulers (to please them), and instigated them by creating mischief. The ones emitting a repugnant odor will be the ones who acted according to their lusts and passions, and did not give Allah's rights. The ones wearing garments of tar will be the haughty and arrogant people."
Shaikh Saduq narrates a lengthy tradition from the Holy Prophet in which he said that: "A person who backbites and thus creates mischief and dissension among two people, Allah will fill his grave with fire, which will keep burning him until the day of Qiyamat. And as soon as he comes out of his grave, Allah will send a huge python that will keep biting at his flesh, and he will ultimately be thrown in hellfire."
FARAH MASOOD
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Difference Between Contract and Agreement
A Contract is enforceable by law while an Agreement may not be enforceable by law.
Difference Between Act and Ordinance
An "Act" is procedurally adopted and duly assented by the head of the state/nation and is placed on the statute as a permanent law.
Ordinance is a temporary law, promulgated by the President or Governor, when the legislature is not in session, It has to be ratified by the legislature within six months.
Difference Between Wheel and Tyre
A Wheel is a device that allows heavy objects to be moved easily through rotating on an axle through its center, facilitating movement or transportation while supporting a load (mass), or performing labor in machines.
While Tyre is the outer part of the Wheel made-up with Rubber and mostly use in vehicles for smooth movement.
Difference Between Bacteria and Virus
1. Viruses are the smallest and simplest life form known. They are 10 to 100 times smaller than bacteria.
2. The biggest difference between viruses and bacteria is that viruses must have a living host - like a plant or animal - to multiply, while most bacteria can grow on non-living surfaces.
3. Bacteria are intercellular organisms(i.e. they live in-between cells); whereas viruses are intracellular organisms (they infiltrate the host cell and live inside the cell). They change the host cell's genetic material from its normal function to producing the virus itself.
4. There are some useful bacteria but all viruses are harmful.
5. Antibiotics can kill bacteria but not viruses.
6. An example of a disease caused by bacteria is strep throat and an example of an affliction caused by a virus is the flu.
Difference Between Laptop and Notebook
The Notebook Computer
A notebook computer is designed to provide mobile computing that won't break your back yet still offer all the power the mobile users requires for work and some leisure pursuits. This portability normally comes at a price. The level of minituarization involved comes at a cost and high end notebooks can prove to be quite expensive. A standard notebook has the following features:
1. Ultralight. Less weight is better.
2. 4 - 5 hour battery life.
3. No internal floppy drive.
4. Minimal graphics subsystem.
5. No internal DVD or CD system.
6. 12" - 14" TFT screen.
7. Low profile (thin).
8. Integrated modem and network connection.
9. Smallest possible keyboard that retains functionality.
10. Low power consumption Celeron/Centrino or Sempron style processor.
The Laptop Computer
Now for the laptop computer. Again look at the name. A laptop is designed to sit on your lap and you can therefore expect it to be quite large and loaded down with features and power. The standard laptop computer would have some ,if not all, of the following features:
1. 14" - 17" (widescreen) TFT screen.
2. Nvidia GeForce or ATI Radeon graphics subsystem.
3. Internal DVD-ROM or DVD-RW drive
4. Large full featured keyboard.
5. 3 hour+ battery life.
6. Upgradeable.
7. Integrated modem, network, Bluetooth and Wi-Fi capabilities.
8. High quality integrate audio and speaker system.
9. Low power consumption, high performance Intel Centrino style processor.
From reading the above information you'll see that the notebook is the exact opposite of the laptop. Notebooks offer reasonable power and extreme portability. Laptops are designed to be capable of replacing an entire desktop PC if necessary whilst still offering desktop performance in a mobile platform.
Difference Between Curd and Yogurt
Yogurt is a dairy product of Turkish origin,produced by bacterial fermentation of milk.It is the fermentation of milk sugar called lactose into lactic acid that gives yogurt in gel like texture and characteristic tang.
Curd is also a dairy product obtained by curdling milk with rennet or an edible acidic substance such as lemon juice or vinegar and then draining off the liquid portion.The increased acidity causes the milk proteins tangle into solid masses or curds.
Difference Between Current and Voltage
Current and Voltage are two different but related aspects of electricity. Voltage is the electrical potential difference between two points while current is the flow of electric charge across a certain element.
posted by ABBAS ALAM @ 06:48
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