| HOME REMEDIES FOR HAIR FALL | for everyone |
It is said that that losing almost 100 hair in a day is normal. If you lose hair more than that then it's an alarming sign.
One needs to eat healthy food, regular cleaning of the hair, drinking plenty of water, sleeping properly to keep the hair healthy and shining.
You can follow some routine care at home to prevent the hair from damage.
- Always keep your hair clean. It will protect them from dandruff, itching and hair lice, which ultimately results in hair fall.
- Always use the shampoo and conditioner depending on your hair type. As for oily hair, you should use a shampoo, which is meant for specifically for oily hair.
- Give regular massages to your scalp and hair with lukewarm oil at least twice a month. You can choose coconut oil, olive oil or almond oil for your hair. You can even mix these oil and apply the solution on your hair.
- Never comb your hair when they are wet. The roots of the hairs are the weakest when they are wet.
- Keep the hair wrapped in a towel for a while then let them dry in natural air as excess usage of hair dryer too damages the hair texture and makes them weak and then ultimately they fall.
- When your hair is falling, make a mixture at home containing Amla, Shikakai and dry neem leaves.
- Eat healthy diet including green vegetables, dairy products and fruits.
- Drinking coconut water prevents the hair fall.
- Mixture of almond oil, olive oil and castor oil is equally good to prevent and stop hair from further falling.
- Include at least 2 nuts in your daily diet. They help a lot in strengthen the hair.
- Avoid using too harsh clips or bands on the hair. Never make hair too tight.
- Protect the hair from dust and sun. Cover your head while going in the direct sun.
- Eating iron rich fruits and food helps in preventing the hair fall. Include apples, beetroots and jagary in your daily diet. They are rich in iron so help to prevent your hair fall.
| MARRIAGE IN ISLAM-III | for everyone |
Do not Marry Such Women
Islam does not allow us to marry off our daughters to several groups of people including the corrupt, the stupid, the ill-tempered, and the alcoholics. Thus by prohibiting such marriages, a woman's respect and honor are safeguarded. In the same manner, Islam prohibits the marriage of young noble, believing men with those women who do not meet divine and Islamic conditions. There exist many important traditions cited in authentic books regarding this issue which have been cited from the sources of revelations. A reference is made to some of them here.
The Prophet (Pbuh) said: Avoid marrying stupid women since living with them will ruin your life and their children will be oppressors. [Bihar al-Anwar, v.103, pp.232-237]
He also said: Avoid a trashy beauty. He was asked: What do you mean by a trash beauty? He replied: I mean a beautiful woman who is raised in a bad family. [Ibid]
The Prophet (Pbuh) used to say in his prayers to God: I seek refuge in Thee from a child who orders me around instead of being obedient; from property which goes to waste without giving any profit; and from a woman who makes me old too fast due to her stupidity and bad behavior; and from a friend who is deceitful. [Marriage in Islam, pp.75-77]
The Prophet (Pbuh) said: The worst of your women are the ones who are sterile; filthy; stubborn; disobedient; disgusted by the family, and dear to themselves; disobedient to the husband and submissive to others. [Ibid]
He also said: A bad woman is the worst thing. [Mustadrak, Nekah book, Chapters 6 and 8]
The Commander of the Faithful (Imam Ali) stated: The worst wife is a woman who is not complaisant. [Ibid]
The Prophet (Pbuh) said: Should I not introduce the worst women? Those who are not respectable in their own family; who are haughty to their husbands; who are sterile; who are malicious; who do not stop doing evil deeds; who adorn themselves in the absence of their husbands, and do not adorn themselves in his presence; who are disobedient to their husbands, and do not please them in their own privacy; who do not accept their husband's apology and do not forgive them. [Bihar al-Anwar, v.100, p.235
Islam does not allow us to marry off our daughters to several groups of people including the corrupt, the stupid, the ill-tempered, and the alcoholics. Thus by prohibiting such marriages, a woman's respect and honor are safeguarded. In the same manner, Islam prohibits the marriage of young noble, believing men with those women who do not meet divine and Islamic conditions. There exist many important traditions cited in authentic books regarding this issue which have been cited from the sources of revelations. A reference is made to some of them here.
The Prophet (Pbuh) said: Avoid marrying stupid women since living with them will ruin your life and their children will be oppressors. [
He also said: Avoid a trashy beauty. He was asked: What do you mean by a trash beauty? He replied: I mean a beautiful woman who is raised in a bad family. [Ibid]
The Prophet (Pbuh) used to say in his prayers to God: I seek refuge in Thee from a child who orders me around instead of being obedient; from property which goes to waste without giving any profit; and from a woman who makes me old too fast due to her stupidity and bad behavior; and from a friend who is deceitful. [Marriage in Islam, pp.75-77]
The Prophet (Pbuh) said: The worst of your women are the ones who are sterile; filthy; stubborn; disobedient; disgusted by the family, and dear to themselves; disobedient to the husband and submissive to others. [Ibid]
He also said: A bad woman is the worst thing. [Mustadrak, Nekah book, Chapters 6 and 8]
The Commander of the Faithful (Imam Ali) stated: The worst wife is a woman who is not complaisant. [Ibid]
The Prophet (Pbuh) said: Should I not introduce the worst women? Those who are not respectable in their own family; who are haughty to their husbands; who are sterile; who are malicious; who do not stop doing evil deeds; who adorn themselves in the absence of their husbands, and do not adorn themselves in his presence; who are disobedient to their husbands, and do not please them in their own privacy; who do not accept their husband's apology and do not forgive them. [
| MARRIAGE IN ISLAM-II | for everyone |
Being Matched
Now that we have introduced the necessity of religion and piety, it should be noted that one of the most important conditions for marriage is that the couple should be well-matched. What is meant by being well-matched is that the couple who wish to get married must have some outward and inward similarities. The most important similarity is in their piety. That is according to the holy divine culture, they must both be religious. As the Holy Quran states:
And women of purity are for men of purity. [Holy Quran: Nur 24:26]
God's book states:
Marry women of your choice. [Holy Quran: Nisaa 4:3]
The first stage of this purity of men and women is their inward purity, that is, belief in God, the Hereafter, the Prophethood, the Quran, the angels and having divine morality. Therefore a believing Muslim man does not have the right to marry non-Muslim, unbelieving women. If such a forbidden marriage takes place, then their children are considered to be born in sin. In the same manner a Muslim believing woman does not have the right to marry an unbelieving man, and their marriage is considered illegitimate, as are their children. Believing men or women are not matched with unbelieving men or women. Should such a forbidden marriage take place, both sides are exposed to Eternal Torture.
The Glorious Quran has seriously advised against the marriage of a believing person with an unbeliever:
Do not marry unbelieving women (idolaters), until they believe: a slave woman who believes is better than an unbelieving woman, even though she allure you. Nor marry (your girls) to unbelievers until they believe: a man slave who believes is better then an unbeliever, even though he allure you. Unbelievers do (but) beckon you to the fire. But God beckons by His Grace to the Garden (of Bliss) and forgiveness, and makes His signs clear to mankind: that they may celebrate His praise. [Holy Quran: Baqara 2:221]
Therefore you must be careful not to let your believing daughters marry with a young fellow who is ignorant and does not have faith. Likewise, do not choose a girl who denies divine principles to marry your believing noble son. The first and foremost condition for the marriage of a couple is their faith. Thus two believing, chaste, and shining lights will join, the fruit of which will be good children. Do not think that being handsome, wealthy or of a high status for an unbelieving man, or likewise in a woman who is not adorned with the truth can bring prosperity, health, happiness and continuity of a mutual life. It is necessary for the families not to be too strict about finding the best match. When the two sides are nearly matched in terms of faith, morality and Islamic practices, and looks and posture, then they are considered to be a good match for each other by the Holy Shariat. Consider the following traditions regarding being matched:
Imam Sadiq (Pbuh) said: A woman who is chaste and is financially easy to live with is your best match. [Bihar al-Anwar, v.100, p.372]
The Prophet (Pbuh) said: If a courter proposes to marry your daughter and you are sure about his religiousness and trustworthiness, then provide the means for such a marriage. Prohibiting marriage of a well-matched couple may lead to sedition and great corruption on the Earth. [Ibid]
In another tradition the Prophet (Pbuh) said: Marry your daughter off to one whose morality and religiousness satisfies you. Should you prevent such a marriage, you have caused a great corruption and sedition on the Earth. [Bihar al-Anwar, v.100, p.373]
Yes, in fact the cause of self satisfaction, homosexuality, fornication, nervous problems, and psychic ailments of many young men and women is being too strict in regards to marriage; creating obstacles; insisting on wrong customs and traditions followed by imposing hard conditions; and expecting beauty, position and wealth by the families. And in fact the end results of all this will directly affect the parents, the relatives and those families who are too strict in regards to marriage, both here and in the Hereafter.
The Prophet (Pbuh) said: Provide the means for the wedding of well-matched couples. And marry with people who are a good match for you, and prepare them to marry you to bring forth good children. [Bihar al-Anwar, v.100, p.375]
The essential ingredients of a well-matched couple are faith, morality, trustworthiness and righteousness. It is the moral duty of the parents and the family to prepare the grounds for the marriage of a well-matched couple. This can be speeded up by being more lenient, not imposing ungodly conditions and avoiding unethical traditions. In this way the parents and the family can earn the blessings, pleasure and kindness of God.
Imam Baqir (Pbuh) said:
The greatest tragedy is when a young believing man proposes marriage to your daughter and you respond in the negative because he does not have the same financial status as you do. [Marriage in Islam, p.32]
Prejudices related to the family, city or tribe should be considered detrimental in marriage as such prejudices are rejected in the divine religion. So do not consider being poor or rich; coming from this city or that one; belonging to this tribe or that one as the criteria for marriage. All men and women are the offspring of one couple (Adam and Eve) and no one has any especial privileges over others except that due to being more pious and virtuous.
Now that we have introduced the necessity of religion and piety, it should be noted that one of the most important conditions for marriage is that the couple should be well-matched. What is meant by being well-matched is that the couple who wish to get married must have some outward and inward similarities. The most important similarity is in their piety. That is according to the holy divine culture, they must both be religious. As the Holy Quran states:
And women of purity are for men of purity. [Holy Quran: Nur 24:26]
God's book states:
Marry women of your choice. [Holy Quran: Nisaa 4:3]
The first stage of this purity of men and women is their inward purity, that is, belief in God, the Hereafter, the Prophethood, the Quran, the angels and having divine morality. Therefore a believing Muslim man does not have the right to marry non-Muslim, unbelieving women. If such a forbidden marriage takes place, then their children are considered to be born in sin. In the same manner a Muslim believing woman does not have the right to marry an unbelieving man, and their marriage is considered illegitimate, as are their children. Believing men or women are not matched with unbelieving men or women. Should such a forbidden marriage take place, both sides are exposed to Eternal Torture.
The Glorious Quran has seriously advised against the marriage of a believing person with an unbeliever:
Do not marry unbelieving women (idolaters), until they believe: a slave woman who believes is better than an unbelieving woman, even though she allure you. Nor marry (your girls) to unbelievers until they believe: a man slave who believes is better then an unbeliever, even though he allure you. Unbelievers do (but) beckon you to the fire. But God beckons by His Grace to the Garden (of Bliss) and forgiveness, and makes His signs clear to mankind: that they may celebrate His praise. [Holy Quran: Baqara 2:221]
Therefore you must be careful not to let your believing daughters marry with a young fellow who is ignorant and does not have faith. Likewise, do not choose a girl who denies divine principles to marry your believing noble son. The first and foremost condition for the marriage of a couple is their faith. Thus two believing, chaste, and shining lights will join, the fruit of which will be good children. Do not think that being handsome, wealthy or of a high status for an unbelieving man, or likewise in a woman who is not adorned with the truth can bring prosperity, health, happiness and continuity of a mutual life. It is necessary for the families not to be too strict about finding the best match. When the two sides are nearly matched in terms of faith, morality and Islamic practices, and looks and posture, then they are considered to be a good match for each other by the Holy Shariat. Consider the following traditions regarding being matched:
Imam Sadiq (Pbuh) said: A woman who is chaste and is financially easy to live with is your best match. [
The Prophet (Pbuh) said: If a courter proposes to marry your daughter and you are sure about his religiousness and trustworthiness, then provide the means for such a marriage. Prohibiting marriage of a well-matched couple may lead to sedition and great corruption on the Earth. [Ibid]
In another tradition the Prophet (Pbuh) said: Marry your daughter off to one whose morality and religiousness satisfies you. Should you prevent such a marriage, you have caused a great corruption and sedition on the Earth. [
Yes, in fact the cause of self satisfaction, homosexuality, fornication, nervous problems, and psychic ailments of many young men and women is being too strict in regards to marriage; creating obstacles; insisting on wrong customs and traditions followed by imposing hard conditions; and expecting beauty, position and wealth by the families. And in fact the end results of all this will directly affect the parents, the relatives and those families who are too strict in regards to marriage, both here and in the Hereafter.
The Prophet (Pbuh) said: Provide the means for the wedding of well-matched couples. And marry with people who are a good match for you, and prepare them to marry you to bring forth good children. [
The essential ingredients of a well-matched couple are faith, morality, trustworthiness and righteousness. It is the moral duty of the parents and the family to prepare the grounds for the marriage of a well-matched couple. This can be speeded up by being more lenient, not imposing ungodly conditions and avoiding unethical traditions. In this way the parents and the family can earn the blessings, pleasure and kindness of God.
Imam Baqir (Pbuh) said:
The greatest tragedy is when a young believing man proposes marriage to your daughter and you respond in the negative because he does not have the same financial status as you do. [Marriage in Islam, p.32]
Prejudices related to the family, city or tribe should be considered detrimental in marriage as such prejudices are rejected in the divine religion. So do not consider being poor or rich; coming from this city or that one; belonging to this tribe or that one as the criteria for marriage. All men and women are the offspring of one couple (Adam and Eve) and no one has any especial privileges over others except that due to being more pious and virtuous.
Imam Sajjad's Views on Being Matched
Hazrat Baqir (Pbuh), the fifth Imam said: In one of the way-stations during Hajj, my noble father Imam Zayn al-Abideen (Pbuh) encountered a lady whose good temper attracted him. He inquired if she was married, and was told that she was not. Then my father proposed to marry her without investigating about her family, and this proposal led to marriage.
One of the Ansar who became informed of this issue could not stand this simple marriage. He thought that she may not belong to a noble family, and this may cause problems for the fourth Imam. He spent some time investigating about her and finally found out that she belonged to the Shayban tribe. He came to the fourth Imam and told him that thanks God she is from a well-known, noble family. The Imam told him that he thought the man was wiser than that. He told him "Do you not know that God the Almighty removed all inferiorities and compensated for all defects by Islam. He replaced inferiority with nobility. Now, no matter what the social status of a Muslim is, he/she is not inferior but is respectable. The inferiorities belong to the Age of Ignorance."[Bihar al-Anwar, v.100, p.374]
Therefore being of the same tribe, dwelling in the same town or having the same amount of wealth do not mean being well-matched. As decreed by Islam there exist no privileges for the Arabs over the Persians; the whites over the blacks; the Qurayshy over the non-Qurayshy. All that counts is piety. If a Muslim couple has faith, piety, morality, trustworthiness, chastity, purity and health, then they are well-matched. This is true even if one is an Arab and the other one is a Persian; one lives in a city and the other one is a villager; one is rich and the other is poor; one is white and the other is black; one belongs to a noble family and the other one does not.
Ali, the son of Isbat wrote a letter to Imam Javad (Pbuh) and stated that he had not been able to find people that match him in faith and morality to marry off his daughters to. The Imam responded by writing: "I realized what you wrote regarding your daughters. May God bless you with His Mercy and Kindness. You need not be so careful in regards to your daughters. The Prophet (Pbuh) has recommended us to accept a courter's proposal to marry our daughters should his morality and religiousness be acceptable. Else sedition and great corruption would occur on Earth." [Bihar al-Anwar, v.100, p.373]
Imam Sadiq (Pbuh) told a man called Abraham: "No believer has ever gained any profit more dangerous than wealth. The danger of wealth is worse than that of two vicious wolves which attack a flock of sheep lacking a shepherd. What do these wolves do with the sheep?" He answered: "Nothing but a great loss." The Imam said: "That is right. The least danger of wealth is that a Muslim might come to propose to marry your daughter and you reject him for not being wealthy."
Those Whom You should not Let Your Daughters MarryHazrat Baqir (Pbuh), the fifth Imam said: In one of the way-stations during Hajj, my noble father Imam Zayn al-Abideen (Pbuh) encountered a lady whose good temper attracted him. He inquired if she was married, and was told that she was not. Then my father proposed to marry her without investigating about her family, and this proposal led to marriage.
One of the Ansar who became informed of this issue could not stand this simple marriage. He thought that she may not belong to a noble family, and this may cause problems for the fourth Imam. He spent some time investigating about her and finally found out that she belonged to the Shayban tribe. He came to the fourth Imam and told him that thanks God she is from a well-known, noble family. The Imam told him that he thought the man was wiser than that. He told him "Do you not know that God the Almighty removed all inferiorities and compensated for all defects by Islam. He replaced inferiority with nobility. Now, no matter what the social status of a Muslim is, he/she is not inferior but is respectable. The inferiorities belong to the Age of Ignorance."[
Therefore being of the same tribe, dwelling in the same town or having the same amount of wealth do not mean being well-matched. As decreed by Islam there exist no privileges for the Arabs over the Persians; the whites over the blacks; the Qurayshy over the non-Qurayshy. All that counts is piety. If a Muslim couple has faith, piety, morality, trustworthiness, chastity, purity and health, then they are well-matched. This is true even if one is an Arab and the other one is a Persian; one lives in a city and the other one is a villager; one is rich and the other is poor; one is white and the other is black; one belongs to a noble family and the other one does not.
Ali, the son of Isbat wrote a letter to Imam Javad (Pbuh) and stated that he had not been able to find people that match him in faith and morality to marry off his daughters to. The Imam responded by writing: "I realized what you wrote regarding your daughters. May God bless you with His Mercy and Kindness. You need not be so careful in regards to your daughters. The Prophet (Pbuh) has recommended us to accept a courter's proposal to marry our daughters should his morality and religiousness be acceptable. Else sedition and great corruption would occur on Earth." [
Imam Sadiq (Pbuh) told a man called Abraham: "No believer has ever gained any profit more dangerous than wealth. The danger of wealth is worse than that of two vicious wolves which attack a flock of sheep lacking a shepherd. What do these wolves do with the sheep?" He answered: "Nothing but a great loss." The Imam said: "That is right. The least danger of wealth is that a Muslim might come to propose to marry your daughter and you reject him for not being wealthy."
It is stated in divine books that man is entrusted with children who are God's blessing and kindness. To safeguard this "trust" we must attend to their moral and religious education and choose a pure and good spouse for them to marry. The woman who gets married and goes to her husband's home will be influenced by her husband, his family and his home. In that environment she will be asked to do things by her husband. The house she goes to must be a divine home with a believing family. Her husband must be reasonably well-mannered and good-tempered, too. It is for this reason that the divine religion has strictly forbidden marrying your daughters to those who do not fulfill Islamic conditions. The Prophet (Pbuh) has been narrated as saying: Marriage is a form of obedience that is once you marry your daughters off to someone, you in fact make her obedient to him. Therefore you must all be very careful as to whom you entrust your daughters to. [
It is not permitted to marry off your daughters to one who does not adhere to religion, divine decrees and just beliefs. Such a person is considered to be corrupt according to the divine book. It is not permitted to marry off your daughters to one who is ill-tempered, haughty, jealous, greedy, and vulgar. It is neither permitted nor humane to marry off your daughters to an ignorant, stupid, unwise man who cannot run his life and causes a lot of problems for the woman. It is strictly forbidden to marry off your daughters to an alcoholic who is so base that he does not abstain from what God has forbidden. Now consider the very important traditions in this regard.
One who marries off his dear noble daughter to an irreligious man, will be cursed a thousand times a day. [Marriage in Islam, p.55]
Husayn, the son of Bishar wrote to Musa the son of Jaffar (Pbuh) "One of my relatives who is ill-tempered has requested to marry with my daughter". The Imam responded "Do not marry her to him if he is a wrong doer." [
Imam Sadiq (Pbuh) strictly forbade marrying off one’s daughters to fools and the ignorant ones - who cannot be trusted in social and personal affairs and those who cannot be entrusted with property- based on verse 5 of the Chapter Nisaa of the Holy Quran. [Marriage in Islam, pp.54-55]
The Prophet (Pbuh) said: Should anyone, who is now informed by me - as the Messenger of God - that drinking alcoholic beverages is forbidden, drink and go to propose marriage to the daughter of a family, he deserves no response. [Ibid]
Hazrat Reza, the eighth Imam (Pbuh) said: Be wary of marrying your girls off to those who drink, as this is like giving a virgin for fornication. [
Verily those who do not adhere to God's obligatory acts will not avoid sexual deviations. Those who do not have good morality, and are ill-tempered; and those who do not have a right mind and intellect; and those who are so weak that they cannot stop drinking alcoholic beverages are not suited to be entrusted with a believing pious young woman who is entrusted to us by God. If so, not only will the young woman will be spoiled, but her children too will be influenced by the man’s ill effects. This fact has been stated by the sixth Imam (Pbuh) before man came to realize it through science. The effects of illegitimate acts show up in the offspring. [Vasa'il. v.17, Chapter 1, p.81, Tradition 22043]
| Islamic Conditions for Marriage | for everyone |
Islamic Conditions for Marriage
By: Hojjat al-Islam Shaykh Husain Ansariyan
Marry those among you who are single, or the virtuous ones among your slaves, male or female. [Holy Quran: Nur 24:32]
Religion and Piety
The revered religion of Islam is in fact a system supplied with beliefs, morals and practical matters. Religious faith in Islam consists of joining up of the heart with God and belief in the Day of Judgment; the angels; the Prophets and the Glorious Quran. Morality in Islam consists of humbleness; humility; etiquette; patience; submissiveness; fortitude; tolerance; perseverance; kindness; compassion; good will; having mild disposition; chastity and sincerity; justice, helpfulness; and generosity. Action in Islam consists of prayer; fasting; the Hajj(the Holy pilgrimage to Meccac); paying alms and the one fifth levy; enjoining the good and forbidding the evil; jihad; taking God as a friend and dissociation from evil; being good to one's parents; and observing the rights of those whom one encounters.
Of course, the three above-mentioned matters are not all the matters of Islam, but rather examples of the perfect, comprehensive, universal religion of Islam which is responsible - in all of life's affairs - for the welfare of people in this world and in the Hereafter. Actually, religion is the sun and guiding light in life; the guide towards God; and the improver of man in this world and in the Hereafter. There is no worthier jewel in the treasury of God's Creation than religion: the religion propagated by all the Prophets, the Imams, the Saints. It is the religion in which whoever becomes adorned with puts on a semblance of God, having opened up all the doors of prosperity to himself. Whoever keeps his distance from Islam will have opened all the doors of misfortune for himself.
Religion and piety hold the same worth before God. Beautifying one's self with God's religion results in the best person, the most outstanding creature and an incomparable or matchless living being in Creation. Those who have faith and do righteous deeds, they are the best of the creatures. [Holy Quran: Baiyina 98:7]
If one adorns himself with the attributes of a believer mentioned in the Glorious Quran and religious traditions, this will result in an acceptable believer expressed in the following terms: "being humble in prayer; protesting against false and futile talk; paying the alms tax; protecting the private parts of the body from forbidden acts; protecting whatever has been entrusted to you; keeping one's promise or oath and guarding one's prayers."
Those who humble themselves in their prayers; who avoid vain talk; who are active in deeds of charity; who abstain from sex except with those joined to them in the marriage bond, or (the captives) whom their right hands possess, - for (in their case) they are free from blame, but those whose desires exceed those limits are transgressors; - those who faithfully observe their trusts and their covenants; and who (strictly) guard their prayers; [Holy Quran: Muminun 23:2-9]
We may add the following : being humble on earth; encountering the ignorant with a healthy mind; spending the night in prostration and standing; praying for being saved from the Wrath; not being extravagant when helping the needy; avoiding envy; being moderate; avoiding association of other gods to be partners with God; murder and fornication; avoiding false, oppressive witnessing; forgiving vain talk through nobility; taking a good look at God's signs; praying for the wife and the children; and praying to lead the righteous.
Those who spend the night in adoration of their Lord prostrate and standing; those who say, "Our Lord! avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous, - evil indeed is it as an abode, and as a place to rest in"; those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes); those who invoke not, with God, any other god, nor slay such life as God has made sacred, except for just cause, nor commit fornication; - and any that does this (not only) meets punishment (but) the Penalty on the Day of Judgment will be doubles to him, and he will dwell therein in ignominy.- unless he repents, believes, and works righteous deeds, for God will change the evil of such persons into good, and God is Oft-Forgiving, Most Merciful, and whoever repents and does good has truly turned to God with an (acceptable) conversion;- those who witness no falsehood, and, if they pass by futility, they pass by it with honorable (avoidance); those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind; and those who pray, "Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous. [Holy Quran: Furqan 25:64-74]
The Commander of the Faithful (Imam Ali) stated: Among the characteristics of a believer we can state that he is not attached to financial affairs; his efforts are mainly geared to religiousness; his nobility is in contentment; and his efforts are for the Hereafter. His good deeds are increased; his ranks are elevated; and he is approaching deliverance and prosperity. [Mizan al-Hikmat, v.1, p.333]
He also said: A believer is one who is continually remembering God; thinks a lot; is thankful for all the blessings; and perseveres in the face of hardships. [Ibid]
Imam Sadiq (Pbuh) said: A believer is one whose total income is legitimately earned; is good-tempered; is not deceitful; donates some of his extra income; and avoids excessive talk. [
We can see the following points in the traditions regarding the worth of the believers. Imam Sadiq (Pbuh) has been narrated as having said:
A believer's honor and respect is greater than that of the Ka'ba. [Mizan al-Hikmat, v.1, p.330]
The fifth Imam (Pbuh) said:
A believer is well-known in the Heavens in the same manner that a man knows his wife and children. And verily a believer is closer to God than the
The Prophet (Pbuh) said: God, Majestic is His Praise, says: I swear by My Honor and Majesty that I have not created any creature among My Creation that is dearer than a believer. [
| ELEMENTS OF A HAPPY MARRIAGE | for everyone |
ELEMENTS OF A HAPPY MARRIAGE
Allah(s.t.) tells us in the Quran:
Among His signs is that He created for you from yourselves spouses that you may dwell in tranquillity with them, and installed love and compassion between you… Quran 30/21
He describes the relationship between husband and wife as follows:
…. they are a garment for you, and you are a garment for them Quran 2/187
In another Ayah, whilst ordering Muslims to marry, He promises to provide for those who are suffering from poverty by saying: If they are poor Allah will, out of His grace, give them means, Allah is bounteous, All-knowing Quran 24/32
From the first Ayah one easily concludes that it is not only the mercy and love which one may expect from marriage, rather there are many signs for those who ponder. When we combine all the above quotations, we notice that the advantages of marriage in the eye of Allah are as follow:
- They are from yourselves (Union between male and female).
- Tranquility.
- Love.
- Compassion.
- Each is a garment for another. This refers to each one protects and is fit in size and compatibility the other.
- Marriage will lead to increase in provision and wealth. The Prophet (S.A.W) said: Who ever avoids marriage in fear of financial difficulties, has indeed missed his trust in Allah, Al-Mizan V15/p117
* * *
What is the secret of a happy marriage? Surely it is an adequate realization by each partner of the needs of the other, and an imaginative and determined effort to meet them.
Take the primary need for bodily comfort. A wife will find scope for her domestic skills in meeting this need in her husband. And if she realizes it is a primary need, she will make every effort to meet it. Her attempts to do this are not only assurances to the household that somebody cares; they will make him content because a fundamental need is being met.
So the everyday chores of being a housewife, the cooking, cleaning and laundering do contribute to a happy married life, because if they were omitted, the husband would wonder whether his wife cared.
A wife needs constant reassurance of her husband’s love. And this should be demonstrated not only with obvious endearments but by actions which save her discomfort like checking the central heating, in bad weather particularly, and seeing that the home is warm enough. He should remember how much she enjoys the occasional cup of tea or even bringing her food to her bed when she feels tired, and now and again some flowers or a little gift.
There is also the universal desire to escape at times. Both must recognize this need in the other and see that it is met. This is where recreation, outside interests, ‘treats’ and holidays both religious and of relaxation come in. There must be periodic breaks from the routine.
So if it’s three months since you took your wife out for a walk or dinner, it’s time you did something about it. Maybe she likes to escape into a novel; then get her in a book occasionally, even though it’s only from the library.
If your husband seeks escape in some hobby or pursuit, don’t nag him for the mess he makes. He’ll be a happier, more contented partner for that hobby. Rather, take an
interest in it, ask questions about it, drop a word of praise or appreciation occasionally.
By the way, he would think you were just wonderful if you bought him some little tool or accessory connected with it.
Another primary need is to be noticed, admired, liked. If a wife begins to ignore her husband’s good qualities, and so far forgets herself as to belittle him before friends or the children, she has only herself to blame if he is attracted to others.
A man must realize that a marriage ceremony has not destroyed his wife’s desire for admiration. She likes to be told as much now that she looks charming or that her hair‑style suits her as she did on the wedding night. Also, let him not be so selfish and thoughtless as not to notice the many things she does for him, for the home and the children.
Both man and woman should continue to take a pride in their appearance, ensuring always that they are clean and well-groomed.
Most marriage troubles spring from unsatisfactory private relationships. It is doubtful if any marriage has foundered where there has been a recognition on both sides of the natural desires of the other and a genuine, unrestrained effort made to meet them. In many cases that effort is never made. Hundreds of women still come to marriage with no idea of the part that private relationship plays in a man’s life, and they are horrified and consequently unresponsive when he reveals this strongest of all primary wants.
The Master Key
A master key to marital bliss is the simple and obvious one of mutual consideration. To develop this, let each place himself imaginatively in the place of the other. It is then merely a question of asking yourself how you would feel in those circumstances and how you would like the other to behave towards you. Then, of course, there must be ACTION.
BEING A BETTER PARENT
Once you strengthened your marriage, you head for establishing a family and being a parent.
Psychology has revealed that many of the emotional troubles which bedevil adult life have their origin in the earliest years of infancy and were initiated by well-meaning but blundering parents. The moral is that parents should acquaint themselves with some of the findings of psychology on this matter.
Here are some guidelines:
A young infant doesn’t think and it can barely see. It is conscious only of what it can feel. It therefore needs the utmost security and comfort, particularly those sensual comforts deriving from proximity to the mother’s breast.
Always bear in mind that a child is a person. The fact that they are small makes no difference. Soon they have a temperament, feelings, hopes, fears, loves, hatreds, just as adults. The child likes to make things as the adults do. He likes to be praised and feel successful as they do. He values his possessions, likes his comforts as they do. Like them, too, he wants to feel secure, loved, wanted.
Adults hate to be frustrated; so does a child. Adults call his reactions a tantrum; there is no one to call their reactions anything! Because he is a person he hates to be whisked away from some interest. As a person and not a paragon he will sometimes be lazy, thoughtless, ungrateful, untidy.
Bearing these things in mind, always be considerate with a child. Never expect too much. Your child is an ordinary, erring human, weak and ignorant.
Because he has not yet learned to co‑ordinate his movements, he will be slow and clumsy, and often make mistakes. But he has plenty of native confidence.
When they become teenagers, see that you are never an aggressive, unpredictable tyrant. Instead, aim at being a reliable friend. Suggest and advise rather than command and bully. If you must impose your will, give reasons rather than be arbitrary.
Advice to the bride:
1- Do not look at shortcomings.
2- Forgive your husband’s mistakes.
3- Help your husband make progress.
4- Avoid suspicions.
5- Keep his secrets.
6- Keep your appearance and beauty at home also.
7- Remain calm and silent when he is angry.
Advices to the groom:
1- Always ensure her about your love and consideration.
2- Respect your wife and her opinions.
3- Do not find fault.
4- Be grateful for even the little she offers.
5- Be faithful to her.
6- Put your whole trust in her.
7- Accept your responsibility regarding the raising of children who are our capital for the future.
(This is a combination of three lectures
Delivered by Ayatollah Dr Sayyid Fadhil H Al-Milani on wedding ceremonies in London)
| FREE HAIR-CUT FOR ALL.... | for everyone |
There was a good old barber in Hyderabad. One day a florist goes to him for a haircut. After the cut, he goes to pay the barber and the barber replies:
I am sorry, I cannot accept money from you, I am doing a Community Service.
Florist is happy and leaves the shop.
The next morning when the Barber goes to open his shop, there is a "Thank You" Card and a dozen roses waiting at his door.
A Confectioner goes for a haircut and he also goes to pay the barber he again refuses to take the money. The Confectioner is happy and leaves the shop.
The next morning when the Barber goes to open his shop, there is another "Thank you" Card and a dozen Cakes waiting at his door.
A Software Engineer goes for a haircut and he also goes to pay the barber again refuses the money saying that it was a community service.
The next morning when the Barber goes to open his shop, guess what he finds there ......
Scroll down for answer...................
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A Dozen Software engineers waiting for a free haircut... with Printouts of the Forwarded mail mentioning about free haircut!
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I am sorry, I cannot accept money from you, I am doing a Community Service.
Florist is happy and leaves the shop.
The next morning when the Barber goes to open his shop, there is a "Thank You" Card and a dozen roses waiting at his door.
A Confectioner goes for a haircut and he also goes to pay the barber he again refuses to take the money. The Confectioner is happy and leaves the shop.
The next morning when the Barber goes to open his shop, there is another "Thank you" Card and a dozen Cakes waiting at his door.
A Software Engineer goes for a haircut and he also goes to pay the barber again refuses the money saying that it was a community service.
The next morning when the Barber goes to open his shop, guess what he finds there ......
Scroll down for answer...................
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A Dozen Software engineers waiting for a free haircut... with Printouts of the Forwarded mail mentioning about free haircut!
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| SALESMAN.... | for everyone |
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| DENTIST HUMOR | for everyone |
A nervous lady sat on a dentist's chair to get her tooth extracted,
seeing too many instruments she got frightened.
'Doctor, I would much rather have a baby than my tooth pulled out'
The dentist retorted 'Well make up your mind so that I can adjust the chair accordingly'. [:)]
seeing too many instruments she got frightened.
'Doctor, I would much rather have a baby than my tooth pulled out'
The dentist retorted 'Well make up your mind so that I can adjust the chair accordingly'. [:)]
| HOSPITAL STORY....... | for everyone |
Two men, both seriously ill, occupied the same hospital room.
One man was allowed to sit up in his bed for an hour each afternoon to help drain the fluid from his lungs.
His bed was next to the room's only window.
The other man had to spend all his time flat on his back.
The men talked for hours on end. They spoke of their wives and families, their homes, their jobs, their involvement in the military service, where they had been on vacation.
Every afternoon when the man in the bed by the window could sit up, he would pass the time by describing to his roommate all the things he could see outside the window.
The man in the other bed began to live for those one hour periods where his world would be broadened and enlivened by all the activity and color of the world outside.
The window overlooked a park with a lovely lake. Ducks and swans played on the water while children sailed their model boats. Young lovers walked arm in arm amidst flowers of every color and a fine view of the city skyline could be seen in the distance.
As the man by the window described all this in exquisite detail, the man on the other side of the room would close his eyes and imagine the picturesque scene.
One man was allowed to sit up in his bed for an hour each afternoon to help drain the fluid from his lungs.
His bed was next to the room's only window.
The other man had to spend all his time flat on his back.
The men talked for hours on end. They spoke of their wives and families, their homes, their jobs, their involvement in the military service, where they had been on vacation.
Every afternoon when the man in the bed by the window could sit up, he would pass the time by describing to his roommate all the things he could see outside the window.
The man in the other bed began to live for those one hour periods where his world would be broadened and enlivened by all the activity and color of the world outside.
The window overlooked a park with a lovely lake. Ducks and swans played on the water while children sailed their model boats. Young lovers walked arm in arm amidst flowers of every color and a fine view of the city skyline could be seen in the distance.
As the man by the window described all this in exquisite detail, the man on the other side of the room would close his eyes and imagine the picturesque scene.
One warm afternoon the man by the window described a parade passing by.
Although the other man couldn't hear the band - he could see it. In his mind's eye as the gentleman by the window portrayed it with descriptive words.
Days and weeks passed.
One morning, the day nurse arrived to bring water for their baths only to find the lifeless body of the man by the window, who had died peacefully in his sleep. She was saddened and called the hospital attendants to take the body away.
As soon as it seemed appropriate, the other man asked if he could be moved next to the window. The nurse was happy to make the switch, and after making sure he was comfortable, she left him alone.
Slowly, painfully, he propped himself up on one elbow to take his first look at the real world outside. He strained to slowly turn to look out the window beside the bed.
It faced a blank wall.
The man asked the nurse what could have compelled his deceased roommate who had described such wonderful things outside this window.
The nurse responded that the man was blind and could not even see the wall.
She said, "Perhaps he just wanted to encourage you."
Epilogue:
There is tremendous happiness in making others happy, despite our own situations.
Shared grief is half the sorrow, but happiness when shared, is doubled.
If you want to feel rich, just count all the things you have that money can't buy.
Although the other man couldn't hear the band - he could see it. In his mind's eye as the gentleman by the window portrayed it with descriptive words.
Days and weeks passed.
One morning, the day nurse arrived to bring water for their baths only to find the lifeless body of the man by the window, who had died peacefully in his sleep. She was saddened and called the hospital attendants to take the body away.
As soon as it seemed appropriate, the other man asked if he could be moved next to the window. The nurse was happy to make the switch, and after making sure he was comfortable, she left him alone.
Slowly, painfully, he propped himself up on one elbow to take his first look at the real world outside. He strained to slowly turn to look out the window beside the bed.
It faced a blank wall.
The man asked the nurse what could have compelled his deceased roommate who had described such wonderful things outside this window.
The nurse responded that the man was blind and could not even see the wall.
She said, "Perhaps he just wanted to encourage you."
Epilogue:
There is tremendous happiness in making others happy, despite our own situations.
Shared grief is half the sorrow, but happiness when shared, is doubled.
If you want to feel rich, just count all the things you have that money can't buy.
| MISCELLANEOUS | for everyone |
| AWARD WINNING JOKE | for everyone |
This is a "BEST JOKE" award winner in UK
One Chinese person walks into a bar in America late one night and he saw Steven Spielberg. As he was a great fan of his movies, he rushes over to him, and asks for his autograph.
Instead, Spielberg gives him a slap and says "You Chinese people bombed our Pearl Harbor , get out of here."
The astonished Chinese man replied "It was not the Chinese who bombed your Pearl Harbor, it was the Japanese".
"Chinese, Japanese, Taiwanese, you're all the same," replied Spielberg..
In return, the Chinese gives Spielberg a slap and says "You sank the Ti tan ic; my forefathers were on that ship."
Shocked, Spielberg replies, "It was the iceberg that sank the ship, not me."
The Chinese replies, "Iceberg, Spielberg, Carlsberg, you're all the same."
This particular joke won an award for the best joke in a competition in Britain.
| Disbelievers | for everyone |
And in the book of Allah (are mentioned) two kinds of leaders: he who guides rightly and he who leads astray. And Allah the Exalted says: "And We made them chiefs (or leaders) who guide by Our command" [21,73;cp.32,24]. And Allah says: "And We made them patterns that invite unto the Fire, and on the Day of Resurrection they will not be helped. And We made a curse to follow them in this world and on the Day of Resurrection they will be among the hateful" [28,41-42]. Now when the following verse was revealed: "And guard yourselves against a chastisement which cannot fall exclusively on those of you who are wrong-doers" [8,25], the Prophet (s.a.w.) said: He who will wrong Ali as regards my successor after my death, it is as though he has denied my apostleship and the apostleship of (all) the prophet before me, on whom be peace. And he who befriends the wrong-doers is himself a wrong-doer." Allah the Mighty and Glorious says: "O ye who believe! Choose not your fathers, nor your brethren for friends if they prefer disbelief to faith. Who so of you taketh them for friends, such are wrong-doers"[9,23]. And He the Mighty and Glorious has said: "O ye who believe! Be not friendly with a folk with whom Allah is wroth, (a folk) who have despaired of the Hereafter as [146] the disbelievers despair of those who are in the graves" [60,13]. And He the Mighty and Glorious says: "Thou wilt not find folk who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even though they be their fathers or their sons or their brethren or their clan. As for such, He hath written faith upon their hearts. . ." [58,22]. And He says, Exalted is He: "He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrong-doing folk" [5,51]. And the Mighty and Glorious says: "And incline not toward those who do wrong lest the fire touch you" [11,113]. (The literal meaning of ) thulm is the placing of a thing at a place which is not its own. So he who claims Imamat, not being an Imam, is an accursed wrong-doer (thalim). And he who ascribes Imamat to those who are not entitled to it, he too is an accursed wrongdoer. And the Prophet (s.a.w.) said: He, who denies Ali, his Imamat after me, verily denies my apostleship(nubuwwa). And he who denies me apostleship, has denied Allah His divinity. And the Prophet, on whom be the blessings and mercy of Allah, said: O Ali, you will be the wronged one (muthlum) after me; and he who wrongs you has verily wronged me; and he who acts justly towards you has verily acted justly towards me; and he who denies your (claim) has verily denied mine; and he who treats you as an enemy has verily treated me as an enemy; and he who obeys you has verily obeyed me; and he who disobeys you has verily disobeyed me. Our belief concerning him, who denies the Imamat to the Prince of Believers Ali bin Abi Taleb (a.s.), and the Imams after him, is that he is the like of him who denies the apostleship of all the prophets, on whom be peace. And our belief concerning him, who believes in (the Imamat of) the Prince of Believers and denies a single one of the Imams after him, is that he is in the same position as one who accepts all the prophets but denies the apostleship of our Prophet Muhammad (peace be upon him). And [147] Imam Ja'far as-Sadiq (a.s.) said: He who denies the least among us is like him who denies (the claims of) the first among us. And Imam Ja'far as-Sadiq (a.s.) said: He who doubts in the infidelity (kufr) of our enemies who have wronged us is himself an infidel (kafir). The Prince of Believers (a.s.) said: "Ever since I was born I have always been wronged." When Aqil used to suffer from ophthalmia (ramad), he used to say: Do not sprinkle eye-powder into my eyes, until you sprinkle it into Ali's, and they would do so although I had no ophthalmia. And our belief concerning him who fought Ali is that he was an unbeliever (kafir), on account of the saying of the Prophet, on whom be the blessings and peace of Allah: "He, who fought me; and he, who waged war on Ali, waged war on me; and he, who waged war on me, did so against Allah." And (also) on account of his (Prophet's) saying to Ali and Fatima and Hassan and Husayn, peace on all of them: "I am the enemy of those who wage war against you, and at peace with those who are at peace with you." And as for Fatima, the blessings of Allah and His peace be on her, our belief is that she is the leader of the women of the world, both the earlier and the later ones. And verily Allah the Mighty and Glorious is wroth with him who evokes her anger, and is well-pleased with him who pleases her, for He has weaned her and those who revere her from the Fire. And she left the world displeased with those who had wronged her and usurped her rights, and denied her the inheritance left by her father. The Prophet (s.a.w.) said: "Verily, Fatima is part of myself; he who angers her has angered me, and he who gladdens her [148] has gladdened me." And the Prophet (s.a.w.) said: "Verily Fatima is part of myself, and she is my spirit (ruh) which is between my two flanks. What displeases her displeases me, and what gladdens her gladdens me." Our belief is that absolution is necessary in respect of the four idols (awthan) - Yaghuth, Ya'uq, Nusr, and Hubal, and the four (female) idols (andad)-al-lat, Uzza, Manat, and Shi'ra; also in respect of those who worship them, and all their partisans and followers. Verily these are the worst of Allah's creatures, and the declaration (of belief in) Allah and His Messenger (s.a.w.) and of the Infallible Imams (a.s.) does not become complete without seeking absolution as regards their enemies. Our belief regarding those who killed the Prophets (s.a.w.) and the Infallible Imams (a.s.) is that they are unbelievers (kuffar) and polytheists (mushrikun), who will forever remain in the lowest stage of the Fire. This Information was extracted from: 1. Ash-Shaykh As-Sadiq. A Shi’ite Creed. Published by the World Organization for Islamic Services. Tehran, Iran, 1982. |
| IDLENESS | for everyone |
“AL-FARAAGH” –IDLENESS:
In the days of ‘Allama Majlisi (a.r.), there live a very pious and God-fearing man. One day, a group of some elderly people, who were known for their idleness, cornered him and demanded to be invited to his place for a night of sitting and chatting. The man thought to himself, “If I invite them, they will spend the whole night in useless talks thereby earning displeasure of Allah (SWT). But should I refuse them, then they will use this as an excuse to harass and humiliate me”. Not knowing what to do, the pious man pleaded for some time to think over it. He then proceeded to ‘Allama Majlisi (a.r.) to seek his guidance in this matter.
‘Allama Majlisi (a.r.) carefully thought over it and said, “Invite these people to your house and I will also come”.
That night, ‘Allama Majlisi (a.r.) arrived at the house of the pious man before everyone. When the people came and saw the ‘Allama present, they were initially very disappointed. They hatched a plan to behave annoyingly so that the ‘Allama departs from the place leaving them alone to enjoy their idle talks and do what they may please. So they asked, “Respected Sir! What bad is there in us that you always criticize us?” ‘Allama responded by asking: “What good do you have that I should praise you?”
They said, “We could be having one thousand faults but we are not treacherous. When somebody does any good to us, we neither deceive him nor act treacherous towards him. In fact we remember his goodness till death”.
‘Allama said: “Indeed this is an admirable attribute but certainly I do not see that in you!”
They said: “If you wish, you may inquire this from any one in Isfahan if we have ever been disloyal to those who have shown goodness towards us”.
Thereupon ‘Allama Majlisi (a.r.) took advantage of the opportunity to guide them and said: “I am personally a witness that you are disloyal and treacherous. How do you behave with your Lord? You eat from his plate and then make a hole in it. You consume plenty of His bounties and derive maximum benefits from them. Then you sin and disobey His commands. You succumb to your desires!”
These words of ‘Allama were so effective that all those who were present bowed down their heads in shame and silence prevailed for some time. Thereafter, every one dispersed from the pious man’s house. Early next day, the same people came to ‘Allama Majlisi (a.r.)’s house and said, “O Respected Sir! Last night whatever you said has liven our conscious and woken us up from a deep slumber. We now wish to repent so guide us”. ‘Allama Majlisi (a.r.) welcomed them whole heartedly and guided them to repent. (Bikhre Moti)
An idle mind is a devil’s workshop. One who has nothing useful to do will end up doing things which are harmful to one and others, and as a result, will lose out the happiness of this World and also earn the displeasure of Allah (SWT).
Islam teaches us to keep ourselves away from idleness and instead we should employ ourselves in useful things that are beneficial to others, the society and us.
Imam Ali ibn al-Husayn (a.s.) says in his famous supplication on Noble Moral Traits (Makaarimul-Akhlaaq): “O Allah! Bless Muhammad and his family. Be sufficient for me in that which occupies me, Employ me in those deeds about which You will ask me tomorrow, Let me pass my days in that (work) for which You have created me…” (The Psalms of Islam)
In his another supplication for Good Outcomes (Khawaatimil-Khayr), Imam (a.s.) says: “O Allah! Bless Muhammad and his family. And divert our hearts through remembering Thee from every act of remembrance, Our tongues through thanking Thee from every act of thanksgiving, Our limbs through obeying Thee from every act of obedience! If Thou hast ordained for us idleness from these occupations, make it an idleness of safety, within which no ill consequence visits us and weariness overtakes us!...” (The Psalms of Islam)
| INVESTING FOR THE HEREAFTER | for everyone |
INVESTING FOR THE HEREAFTER
Zubaydah was the wife of Haroon al-Rasheed, the Abbasid Caliph and also a secret follower of Imam Musa ibn Ja’ffar al-Kadhim (a.s.). Being the wife of the caliph and by virtue of being a queen, she was the most important woman of her time.
It is related that:
One day Zubaydah was reciting the Holy Quran when she came across the verse which reads: “You shall never attain righteousness until you spend (in the cause of Allah) of what you love (most)…” (3:92)
As soon as she read this verse, Zubaydah got up from her place and opened up her treasury (safe) to see what was the thing she loved most from her possessions and she discovered that it was the Holy Quran, the writings of which was gilt-covered (coated with gold). The gold was not an ordinary gold. It was the most expensive type of those days.
Immediately, Zubaydah called for a Jeweller, had the gold removed from the Holy Quran, and gave it away in the cause of Allah (SWT). She sold off the gold and whatever value she got for it, she spent the money to build a fountain of water in Taif, from the source of which, even today water flows in to Makkah and benefits the pilgrims. (Tafseer of Suratul-Hadeed: Ayatollah Dasti Ghayb)
“O you who believe! Spend out of what We have given you before the day comes when there shall be no bargaining, nor friendship, nor intercession and the disbelievers – they are unjust”. (2:254)
“And whatever good thing you spend, is to your own good; and do not spend except to seek the pleasure of Allah”. (2:272)
Imam ‘Ali bin Abi Talib (a.s.) has said, “No one shall benefit anything from this world (after he dies) except what he had spent (from it) for his Hereafter”. (Meezan al-Hikmah)
Courtesy :Mulla Mujaheedali Sheriff)
| SECRET OF TASBEEH BIBI FATEMAH ZEHRA (S.A.) | for everyone |
| SECRET OF TASBEEH BIBI FATEMAH ZEHRA (S.A.) | for you |
| PATIENCE | for everyone |
Patience
Islam takes pride in having always encouraged mankind to attain noble characteristics. One of these virtues is patience. God has ordered us to seek patience for our own benefit. God sent down Prophets to encourage this noble quality in man.
God has promised the patient person reward in the after-life by stating in the Holy Koran:
"Say: O my servants who believe! Be careful of (your duty to) your Lord; for those who do good in this world is good, and God's earth is spacious; only the patient will be paid back (in the hereafter) their reward in full without measure." (39:10)
Also, God has promised victory for the patient and demise for the impatient: "I (God) swear by time, Most surely man is in loss, Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience."(103) Faith, according to Islam, has two halves, one being gratitude (being thankful) and the other being patience. This paper will deal with the following: true patience and its meaning, the three pillars of patience and man's essential need for patience.
Islam sees patience as a noble human characteristic. He who posses it will reach joy and inner peace. Islam also views patience as a strength and the key to fixing all matters of one's self, and as the path to happiness and righteousness. The patient person is he who trains him/herself to fight back against all evil thoughts and actions. Man is the one who steers his/her soul into either eternal Paradise or eternal Hell-Fire. This harness which man uses for steering his soul is patience. Islam encourages people to seek dependence, help, and salvation from God. God alone is the Creator, the Sustainer and therefore is alone the Savour.
The first pillar is patience with the duties and obligations towards people and God. Some examples of this are praying the five daily prayers, charity, pilgrimage to Mecca
"O my dear son! Establish worship and enjoin kindness and forbid iniquity, and persevere whatever may befall thee." (31:17)
Islam also teaches man to be patient when he has health, money, happiness, and all the good in his life. In order to refrain from pride and arrogance and from becoming ungrateful to the Bestower of these blessings and bounties, one needs patience. Fulfilling one's duties towards God and not to become arrogant also require patience. Trying not to use blessings in evil ways, and abstaining from what God has labelled as forbidden also require patience.
Patience is also needed with illness and death. In illness one must be patient in seeking a cure and must be thankful that they are not in a worse position. In Death one must remember that death is simply a doorway to eternity, and that the true winners are the ones that earned a places in Paradise through their deeds.
"And We most certainly try you with somewhat of fear and hunger and loss of property and lives and fruit; and give good news to the patient, who, when a misfortune befalls them, say: Surely we are God's and to Him we shall surely return. Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course." (2:155-157)| MUSLIM UMMAH AT THE END OF THE TIME | for everyone |
MUSLIM UMMAH AT THE END OF THE TIME
The following are narrations of the Holy Prophet (saww) in which the state of the Muslim Ummah (nation) has been predicted during the end of the time.
HADEETH NO.1
“There will come a time upon people (Muslims) when:
They will not respect their scholars except for their good clothing; they will not listen to the Holy Quran except for the pleasant voice; and they will not worship Allah except during the month of Ramadan.
There will be no modesty (sense of shame) in their women; no patience in their poor people; and no generosity in their rich people.
They will not be contented with little; nor satiated with abundance; they will strive (only) for their stomach; their religion will be their dirhams (money); their women will become direction of their worship; their homes will become their mosques; and they will run away from their scholars just as lambs run away from wolves.
When all these happen, Allah will afflict them with three conditions:
Blessings will be lifted from their wealth; they will be dominated by cruel leaders; and they will leave the world (die) without Imaan (faith & belief)”. (Waqa-iyul Ayyaam)
HADEETH NO.2
“There will come a time upon my Ummah (nation) when:
Their rulers will be cruel; their scholars will be greedy and lack piety; their worshippers will be hypocrites; their merchants will indulge in usury and conceal the defects of their transactions; and their women will be busy with the ornaments of the world.
Hence, at this time, the most vicious of them will dominate over them; and their good doers will invoke (pray) but they will not be answered”. (Bihar al-Anwaar)
HADEETH NO.3
“There will come a time upon my Ummah (nation) when they will love five things whilst neglecting the other five:
They will love the world and forget the Hereafter; they will love wealth and forget (its) accounting; they (the men) will love corrupt women and forget the Houries (of Paradise ); they will love the palaces and forget the graves; and they will love their selves and forget the Lord. (Ithnay-‘Ashariyyah)
SUMMARY
Love of the world will be at its climax, as people will consider wealth as their religion. Worship of Allah will only be in the month of Ramadan. And those who do worship apparently will do so for the people’s admiration.
Scholars will be judged by their clothing and not by knowledge.
People will run away from pious scholars who will be reminding them of Allah (SWT); their responsibilities towards Him and about the accounting in the Hereafter. Instead they will prefer greedy and impious scholars who will compromise the divine laws for making others happy in return for worldly favours.
People will not honour the Holy Quran, listen and understand its commands. They will only derive pleasure in listening to recitation of the Holy Quran in pleasant voice.
Men will forget generosity; indulge in forbidden things such as fornication and adultery, usury, and cheating in transactions. Greed for material wants will have reached at its height as the poor will lack self-respect and the rich will not be satiated with abundance.
Women will lose sense of modesty and shame; they will become the direction of worship for men; and they will indulge themselves in the ornaments of this world.
When all these happens:
- Blessings from the wealth will be lifted.
- People who have no compassion will dominate Muslims.
- Prayers of the good people, who did not enjoin good and forbid evil, will not be answered.
- Such people will die with no faith in Allah (SWT)
(Courtesy:Mulla Mujahidali Sheriff)
| The Philosophy of Quenching the Thirst | for everyone |
The Philosophy of Quenching the Thirst
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The Holy Prophet (PBUH) said,
"The most superior deed before Allah is to satiate the thirst of the thirsty, even if it be an animal."
(Darrusslam, vol. 3, pg. 162)
The relation between water and life is extremely close and one that cannot be denied on any account. Water is not only the source of life in this universe, but is also fundamental to the continuation and survival of our existence. It enjoys the status of being no less than the elixir of life, the essence of life and its cradle - a bounty that is bestowed from the heavens, which Allah has accredited to Himself.
Allah says in the Holy Quran,
"And We sent water from the heavens so that We may enliven the dead earth and satiate its inhabitants (animals and men)"
(Surah Al-Furqaan: 48-49)
Quenching the thirst of any person, and as the tradition above indicates, even that of animals is an extremely noble deed. In fact this action is no less than giving life to a dead person.
The words Saqqaee or Saqaayat, which essentially mean quenching or satiating the thirst, have a special significance from the aspects of place and time.
Imam Sadiq (A.S) narrates,
"One who satisfies the thirst of a person at a place where water is available; it is as if he has freed a slave. And one who does the same at a place where water is not available; it is as if he has enlivened a soul. And one who gives life to one soul; it is as if he has enlivened humanity."
(Makaremul Akhlaq pg. 85, Chap. 7, part. I)
All men, by virtue of being the creations of Allah enjoy equal rank and status before Him. Nevertheless some due to their characteristics and exceptional qualities enjoy preference over others. And even in this august group of the virtuous and the brilliant, there are some who outshine others on account of their excellence, which is unmatched and finds no parallel. When the act of satiating a person is akin to giving life, the more exalted, lofty and illustrious the thirsty, that much more admirable is the position of the one who quenches his thirst. Indeed, it is the undeniable truth of this statement through which we can estimate the elevated position of the saqaayat of Hazrat Abbas Ibne Ali (A.S).
Amongst the celebrated titles of Qamar-e-Bani Hashim Abul Fazl Abbas (A.S) was the title of Saqqa (one who quenches the thirst) and in this aspect, he crossed the highest pinnacle of the peak of saqqayat. To gauge the extent of this attribute, one must go back in time and pay attention to the historical significance of saqqayat, to see that prior to him how far back in history did this concept exist, and amongst the Arabs to which family was this noble act attributed. However before we do that, we must take a glimpse of the landscape of Arab culture.
Quenching the thirst is no mean task. More so in the
The family of the Prophet (PBUH) was always at the forefront to support and encourage efforts of social benefit. Even in this, we find that the names of the tribe of Quraysh and amongst them the name of Janab Qusayy from the Bani Hashim at the helm of the list of those who quenched the thirst of the people. His efforts in this regard were legendary and unmatched amongst the Quraysh and Bani Hashim. In those days, he was known to source water from the outskirts of
After him, Janabe Hashim took on this important responsibility. In the Hajj season, he constructed a leather pool near the spring of Zamzam so that the Hajis could partake of it with ease. He also commissioned a well, which he called Bazzar, and announced that it would be open for all people and none would have the right to debar another from taking water from it.
He was followed by Janabe Abdul Muttalib (A.S), who not only continued the good work established by his forefathers but also took it to a new level by establishing a place for Zamzam. This prospered and led to more tribes partaking of its benefit. A new standard was set in saqqayat for, now, not only were the pilgrims satiated with sweet refreshments, but were also served a drink of milk and honey in leather tumblers.
Janabe Abu Taalib (A.S) was the next in line to take on this honorable responsibility. He fulfilled his duty in such a brilliant fashion that he came to be remembered as Saaqiyul Hujaj (Seeratul Zainivol. 11 pg.26). He lined all roads to
After him, the mantle of saqqayat passed on to the shoulders of the master of this universe, Ameerul Momeneen Hazrat Ali (A.S). The pages of history are resplendent with those incidents in which he not only exhibited, but also set new standards for saqqayat. These incidents are not far and few. Rather on innumerable occasions, Hazrat Ali (A.S) personified the very concept of saqqayat. Turning back in time to the battle of Badr, we read how Ali (A.S) displayed tremendous courage to lower himself in the well in the darkness of night to present water to the Holy Prophet (PBUH). Or during the events leading of the siege at the house of the caliph, when the caliph was begging for water, Hazrat Ali (A.S) was the one who made arrangements for water to be sent to the caliph. Unlike others, he (A.S) did not deem it fit to deny water even to the one who had usurped his position. He recognized that the role of the saaqee is to give life and not seize it. We also recollect the number of times in the battle of Siffeen when he re-captured the river from the hands of the army of Muawiya and yet granted them access to as much water as they wanted. While on one hand, he had to take the enemy to task for his excesses, on the other hand he very well knew and appreciated the responsibility of Saaqee i.e. to offer water to anyone who wished to have it. As a veteran and seasoned Saaqee, he could hardly turn his back on this imp ortant duty of the Saaqee.
The types of Saqqayat
Our scholars have reported two levels of saqqayat. Generally, saqqayat is divided into two types - at times of peace and during war.
At times of peace, two levels of saqqayat are possible - one is from the aspect of business (commercial benefit) and the other is to satiate the thirst of a thirsty person for the sake of obtaining the pleasure and satisfaction of Allah.
The conditions of war also bring up two levels of saqqayat - one which is recommended and the other which is obligatory. The recommended saqqayat is at that moment in the heat of war, when water is available and your opponent does not really require water to continue his battle. The obligatory saqqayat is when thirst overpowers your opponent and if he reaches this condition that if he is not given water at that time, he would die of thirst.
In the family of the Holy Prophet (PBUH), examples of all types of saqqayat are found save the one, which is done for commercial benefit. The tradition initiated by Janab Qusayy continued through the ages in various stages till it reached the personality of Hazrat Abul Fazl Abbas (A.S). And he fulfilled the responsibility in such a glorious fashion that till today the word "Saqqa" is synonymous with his persona. At this juncture, we present the words of Allamah Zeeshan Haider Jawadi who in his inimitable style brings forth the influence of the saqqayat of Hazrat Ali (A.S) till Hazrat Abbas (A.S) He writes,
"It is astonishing that Hazrat Ameerul Momeneen Ali (A.S) is titled Saaqee which is not the superlative degree in Arabic language. However the word Saqqa is, and that is the title by which Hazrat Abbas (A.S) is remembered."
He continues,
"Perhaps this aspect draws our attention to the fact that the significance of any action lies in the level of difficulty encountered in its performance. The namaz offered in peaceful environs is under no circumstances comparable to the namaz offered when barrages of arrows are directed towards the offerer and when the overall environment is fraught with danger.
There is no doubt that Hazrat All (A.S) scaled the highest levels of saqqayat, but more often than not we see that ownership of the ultimate title is subject to the circumstances under which the deed is performed. The infallible Imams (A.S), despite the embodiment of all glory and magnificence became famous by titles with singular characteristics. Some were known for their courage, others for their patience, their worship and their generosity. This is true for saqqayat also. No doubt, Hazrat Ali (A.S) is the saqee in this world and in the hereafter, but history guides us to the point that in scaling the heights of saqqayat, he (A.S) did not encounter the difficulties and insurmountable challenges which confronted the "Saqqa". In the battle of Badr, he did fetch water from the well, but he did not have to initiate the digging of the well. In the incident concerning Usman, he organised the water, but did not have to reach it himself. The battle of Siffeen did witness the magnanimity of Hazrat Ali (A.S) - he granted access to the water to his enemies after capturing it, but did not go to the river himself.
But for Abul Fazl Abbas (A.S), all these challenges presented themselves in a single event. He not only had to dig numerous well at
We must turn our attention to another delicate aspect - whenever Hazrat Ali (A.S) initiated his efforts in this direction, he was able to take it to its logical conclusion. At Badr, the army was satiated as also in Siffeen. He was also, through various channels, able to reach water to the house of Usman. In the presence of his sons and closest companions, he offered milk to his own killer.
But alas, the intense desire of Hazrat Abul Fazl Abbas (A.S) to accomplish his duty could not be fulfilled; his heart was forever immersed in regret for wells were dug, but were devoid of water; he went to the Furaat, but was prevented by his enemies to return; the water bag was filled with water, but ultimately it did not reach the children of Imam Husain (A.S) who were desirous of its contents.
Under these circumstances, it would be a great injustice to his personality if history did not remember him as Saqqa. Perhaps it is for this reason that Hazrat Abbas (A.S) accepted the responsibility-laden mantle of saqqayat and went about his task in such a splendid fashion that till today, he is remembered as Saqqa. And what a lofty standard he set when not only was every member of the army of Hur satiated completely, but even the animals in that battalion were relieved of their thirst. None remained thirsty on that day - friend or foe, Hazrat Abbas (A.S), ensured that their thirst was quenched. By this action, he enlivened the glorious tradition of his forefathers, enhanced what he inherited from them and perfected Saqqayat forever.
(Excerpts from Qamar-e- Bani Hashim, The Life of Abul Fad Abbas, The Leader of
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| Visitation of Graves and Wahhabism | for everyone |
Visitation of
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Visitation of graves and respecting them has been an age-old tradition, an act revered and considered absolutely important. The visitation of a pilgrim is widely accepted among the people and due to this they respect the pilgrim. This trait is found in all the religions and across all nations. People of the past and the present have always considered visiting graves as means of fortune and prosperity. Abu Hatim says that whenever Abu Mashur Abdullah Demeshqi Ghassani (died 218 A.H.) used to go towards the mosque people one after the other used to salute him and kiss his hands. Abu Sa'ad used to say that whenever Abul Qasim Sa'ad b. Ali Shaikh Haram Zanjani (died 471 A.H.) used to go towards the House of Allah (Kabaa) for circumambulation (tawaaf), people used to rise from their places to kiss his hands, many more times than they would kiss the Black Stone (Hajare Aswad). Ibne Kaseer in his Tarikh from pages 12-20 has mentioned the reason for their actions, saying, people by doing this used to seek an increase in blessings.
Whenever Abu Ishaq Ibrahim b. Shirazi (expired 476 A.H.) used to pass through a city, residents of that place used to approach him with their families in quest for blessings. They used to rub themselves against his bridle and grasp the sand from underneath his horse's hooves. When he reached the city of
From these incidents, it is apparent that the devout find immense prosperity in visiting the graves of pious people and consider it a part of their creed. Religion permits, rather advocates, such an act. It certainly does not consider visitation of the pious' graves as unlawful, then how is it possible that it deems visiting the graves of the Prophets (A.S) and Imams (A.S) as unlawful? Those who claim that visiting the graves of Prophets (A.S) and their successors is unlawful make a false claim that has no basis in Islam; rather it degrades the Prophets (A.S) and lowers their position.
Doubts regarding the Visitation of Graves
Ibne Taimiyyah, who is considered to be a Mujaddid (reviver of faith) among the Wahhabis, while raising questions regarding the visitation of graves wrote that visiting graves is an innovation (bid'at) and is tantamount to polytheism. To strengthen his argument he quoted a tradition which has been narrated in three different versions.
1. Do not travel for other than the three mosques - my mosque, Masjidul Haraam and Masjidul Aqsa.
(Shifa Al Siqaam fi Ziarate Qubooor)
2. Travelling is only for three mosques, Masjide Kufah, my mosque and Masjide Eeliyah
(Wafa Al Wafa vol. 4, pg. 1, 36)
3. Traveling is undertaken only for three mosques.
Based on these traditions, the visitation of graves has been decreed as unlawful. Regarding the traditions that have been narrated in Hidaayat al-Saniyya they claim:
'The traditions that have been narrated with regards to visitation of graves are false and fabricated. Except for Daar Qutni, no other scholar has permitted it (visitation).'
Answers to the doubts
To prove the permissibility of visitation, many traditions can be quoted. We present a synopsis keeping in mind brevity.
1. Quran
Allah, the Almighty, declares:
'…and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.'
(Surah Nisa (4): Verse 64)
Visitation means to be present. This term can be interpreted differently as 'to come', which can be either for seeking forgiveness or for the fulfillment of a demand. In other words, visitation does not mean to submit oneself (as one submits to Allah) or to put oneself in the hands of another (as one resigns himself to Allah).
Visiting the Prophet (PBUH) is considered as a virtuous act by the Holy Quran. Then whether he visits the Prophet (PBUH) while he is alive or dead is irrelevant; in both these situations, the visitation is a virtuous and commendable action.
In his book Wafaa al-Wafaa (vol. 2), Sabki narrates from Mas'hoodi writes, 'Most scholars have considered visitation as a recommended (mustahhab) act regardless of whether the Prophet (PBUH) is alive or dead. This is the view of scholars of all the four religious sects of the Ahle Sunnah.
Ibne Asakir in his Tarikh and Ibne Jauzi in his famous work Al Sakin have narrated from Muhammand b. Harb Halali:
'I entered
(Narrated from Kashful Irteyaab, p. 362)
2. Sunnah
Samhoodi in Wafaa al-Wafaa vol. 3, pg 394-403, among several other scholars, has narrated scores of traditions under this topic. We present below some of the most reliable traditions mentioned by Samhoodi.
Daar Qutni and Bayhaqi narrate from Nafeh who relates from Ibne Umar that the Holy Prophet (PBUH) said:
'One who visits me, then my intercession is obligatory for him.'
Suyooti in Jaame' al-Sagheer, Ahmad in his Musnad and Abu Dawood, Tirmidhi and Nesaaee have narrated the following tradition attributed to the Holy Prophet (PBUH) from Haarith.
'The one who visits my grave is like the one who has visited me during my lifetime.'
In another tradition, this portion is also added,
The one who has not visited me has done injustice upon me.'
Abul Fath Azdi has narrated from Haroon b. Kazath that the Holy Prophet (PBUH) said:
'The one who has done the obligatory Hajj, visited my grave, fought in holy war (Jihad) and prayed at Baitul Muqqadas, Allah (on the Day of Judgment) will not question him about the obligatory actions or deeds.'
Apart from this, many other traditions have been narrated on the virtues of visiting the graves. The claim of the author of 'Hadiyatul Sanniyah' that these traditions are false is completely baseless because the traditionalists (muhadditheen) and the masters in the field of Islamic knowledge and jurisprudence have endorsed the veracity of these traditions. His claim that Daar Qutni is the only one who has narrated these traditions is equally misleading as Ahmad Ibn Hanbal, Abu Dawood, Tirmidhi, Nesaaee and Ibne Jauzi, to name a few scholars, have all narrated such traditions. Wahhabis have also objected to such traditions. The claim that the most important scholars are against the visitation of graves is again deceptive as all the relevant leaders of the Ahle Sunnah have been narrators of such traditions and considered visitation of graves as a recommended act and have compiled several books on this topic.
Apart from making such baseless and fallacious claims, Ibne Taimiyyah and his elders have also objected that the Holy Prophet (PBUH) replies to the people who salute him after his death. Sabki says that Samhoodi after presenting the arguments in support of visitation has said that the Holy Prophet (PBUH) hears the salutation made to him from near the grave, recognizes the identity of the sender and even replies to the salutation. This argument itself is sufficient to prove why Muslims from across the world spend a fortune and just for a glimpse of the Prophet's shrine.
3. Ijmah (Consensus)
From the time of the Holy Prophet (PBUH) till date, the entire Islamic nation (with the exception of the Wahhabis) is of the view that not only the visitation of graves of Prophets (A.S), their vicegerents (A.S) and the virtuous ones, rather visitation of all believers, is a commendable act. Right from the time of the companions of the Prophet (PBUH), Taabeen (those who saw the companions but did not see the Prophet (PBUH)) and Tab' Taabeen (those who saw the Taabeen but not the companions) till date, the act of visiting graves is enumerated among the established principles of Islam. There is complete consensus (except for the Wahhabis) on this principle. Rather, the consensus is a lot broader as it extends to all the people of the world whether they are learned or ignorant, old or young, man or woman, rich or poor.
Samhoodi in Wafaa al-Wafaa vol. 2, p. 412 has narrated from Sabki saying that the scholars are united in their view that the visitation of the graves is a recommended act. In fact some scholars like Nauee are of the view that the visitation is among the obligatory acts of faith. Samhoodi in Wafaa al-Wafaa vol. 2, p. 410 wonders how some people in the past have objected to the visitation of the Prophet's (PBUH) grave while the scholars have deemed the visitation of the graves of the believers as a recommended act. Then on the basis of the Prophet's (PBUH) superiority, his visitation is far more preferable and meritorious.
Taqiuddin Abul Hasan Sabki's famous book Shifaa al-Seqaam, a dedicated book on this topic, writes in the preface that the visitation of the chief of believers and the grave of the Holy Prophet (PBUH) is a medium for attaining divine proximity. This is a concept that is well-known and well-acknowledged among the Muslims across eras and regions.
Ibne Hajare Makki in his book Jauhar Munazzam Fi Ziarate Qabre Mukarram writes - as has been narrated by the author of Kashful Zunoon who has brought many arguments supporting the visitation of graves on the basis of consensus. After that he writes that anyone who objects and questions why should one visit the grave of the prophet or travel for it or seek his needs from them and asks for proof based on the argument that Ibne Taimiyyah has objected to the visitation, I say - Who is Ibne Taimiyyah and why should his word be heeded and accepted in religious matters? Isn't Ibne Taimiyyah the one whose outlandish and deviated views have been questioned by the religious scholars who are of the opinion that he is astray and attributes falsehood to others?
4. Characteristics of historical figures
In Wafaa al-Wafaa vol. 2, p. 410 Samhoodi, while writing about the characteristics of a believer, has written that traditionalists and historians have narrated many incidents which indicate that the companions of the Prophet (PBUH) used to go for visitation of the graves; moreover the Holy Prophet (PBUH) himself used to go for it. Ibne Majaa and Nesaaee have narrated from Abu Hurairah that the Holy Prophet (PBUH) visited the grave of his mother and cried over it and because of his crying the people around him also started wailing.
The Holy Prophet (PBUH) used to visit the graves of Jannah al-Baqee and the martyrs of Ohad. Muslim narrates that whenever the Prophet (PBUH) was at Ayesha's house, he (PBUH) used to visit the graveyard of Baqee in the latter half of the night and saluted.
Ibne Abbas narrates that any believer who passes the grave of another believing brother who he knew when he was alive, salutes him, that person in the grave replies to his salutation. In another tradition it has been narrated the one who visits the grave of his parents or even one of them on a Friday, Allah enlists him among the good doers even though his parents would have disowned him in the world
Apart from these, many other traditions have come regarding Hazrat Fatemah (A.S) who used to visit the grave of her uncle Hamzah every second or third day. For deeper understanding, kindly refer to Allamah Sayyed Mohsin Ameen's (R.A) Kashful Irtebaat.
5. Intellect
Every man's intellect bears witness to the fact that whosoever Allah wishes to grant greatness, he should be given due respect. Visiting the grave is like giving him respect. Visiting the grave of the Prophet (PBUH) or bestowing respect in any other form is to respect the signs of Allah and those who respect the signs of Allah are truly pious. Intellect conforms to this rationale and does not consider it a misguided notion.
As for the question of the tradition to which Ibne Taimmiyah has objected, scholars have given a string of fitting replies in this regard.
1. In these three traditions the word of exception is used, i.e. exception has been has been made. An exception can only be made regarding something else. So if that something else is not mentioned, then obviously it is implied so as to form a meaningful sentence.
So the tradition of travel to the three mosques can mean one of these two statements:
a. Except for these three mosques travel for mosques should not be done.
b. Under any pretext travel should be made only for these three mosques.
If we accept the second interpretation then the tradition disallows us to travel to any mosque other than the three mentioned in the tradition, but where does the tradition indicate that a person cannot travel/visit to places other than the three mosques?
One travels/visits religious schools, Imambargahs, factories, graves of martyrs and vicegerents. The odd part over here is that the objection is only for the visitation of graves! If we take into consideration the first meaning of the tradition then apart from those mosques, no other mosque should be visited. It is not because it is prohibited to visit other mosques but because visiting these mosques has more merit as compared to others but if one visits other mosques with the intention to glorify Allah then his this act is not considered as prohibited. Also the argument given for the tradition under both the conditions is abrogated as in many other traditions it has come that the Holy Prophet (PBUH) used to visit Masjide Quba sometimes on foot, at other times on a mount to perform prayers.
Therefore there is no comparison between this tradition and the tradition quoted by the Wahhabis. Then one has to accept that either this tradition is not correct or has not been correctly narrated especially since the narrator of this tradition is Abu Hurairah. Probably this was the reason that Ibne Taimmiyah claimed that the visitation of Masjide Quba is a recommended act only for the people of Madina. One should ask Ibne Taimmiyah whether the Prophet (PBUH) was only sent for the people of Madina or whether the words and actions of the Prophet (PBUH) was only for the people of Madina or for that matter, did Islam only come for the people of Madina? If we assume that the exception for travel is strictly for these three mosques, then would a common Muslim accept the ruling that he can only travel to these three mosques and none other? Would a scholar pass a ruling on that in the present day? Don't Wahhabis visit mosques in their localities? Even then there can be a question raised that weren't the Prophet (PBUH) and his companions traveling during Hajj or other than Hajj to different places? Aren't there several verses of the Holy Quran and traditions urging Muslims to travel whether in the way of Allah, holy wars, meeting relatives/friends, spreading religion or for gaining knowledge? For instance in Surah Tauba (9), verse 122 Allah says
'And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?
Moreover, we have also been ordered to travel for sustenance. We finish our discussion by quoting the words of al-Ghazzali in Ehyaa al-Uloom in which he mentions the second type of traveling which is done for worship like pilgrimage, holy war and visitation to the graves of Prophets (A.S), Companions, Taabeen, scholars and the pious. In the same way visiting a person carries some reward, the same reward is bestowed upon the one who visits him after his death, is permitted and the tradition
We beseech Allah, the Almighty through the mediation of His Last Proof (a.t.f.s.) to strengthen our faith and counter such doubts. We invoke Him to give us the opportunity to visit the graves of the Holy Prophet (PBUH) and his pure progeny (A.S) and forgive our sins through their intercession (A.S)!
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