| IF WE ARE INVITED TO A MIXED GATHERING AND WE DECIDE NOT TO GO, WE ARE DOING TABARRA | for everyone |
Tabarra of words is great, but quite meaningless if it only stays there. The wife of Pharoah, Lady Asiyah (peace be upon her), was a great example to show us how Tabarra should be performed. When she was severely tortured by her tyrant husband for accepting the call of Prophet Musa (peace be upon him), Lady Asiyah's prayer to Allah was:
"O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong." (66:11)
She could have simply asked Allah to save her from the tyrant Pharoah, but instead she desired separation from "his doings" and every type of falsehood and evil. When we do Tabarra, we must exactly do this. The effect of this would be to create within us repulsion towards the actions that made the accursed worthy of Allah's curse.
As we do Tabarra against Yazid, we express disgust towards all his doings, and through our actions, we do nothing that resembles his actions. A person who curses Yazid would not go near alcohol. A girl who really curses Yazid cannot step out of her house without Hijab.
Is Tabarra only towards personalities in the past? Of course not! Tabarra is an always active form of worship that we need to be mindful of every day of our lives. If we are invited to a mixed gathering and we decide not to go, we are doing Tabarra. As we kill our desire for that creamy Frappucino at Starbucks or that cool Motorola Droid cell phone, we are doing Tabarra as we are boycotting Zionist goods. Every step we take against falsehood is Tabbara.
"The curse of Allah is on the wrong-doers." (Quran 7:45)
| TRUE HUMBLENESS ASKS THAT WE REMEMBER GOOD CONSTANTLY..... | for everyone |
Humility comes from recognizing the Might of God and that all might belongs to Him, His Greatness, and being in awe of His Majesty. The lives of Ahlul Bayt (peace be upon them) exemplified humility and an awareness and consciousness of God. They associated with the poor and destitute and worshiped God devotedly and steadfastly through times of peril and blessings.
Imam Ali ar-Ridha (peace be upon him) worshiped God so intensely that those around him were naturally curious as to the cause. A companion asked the Imam, "O son of the Messenger of Allah! I fear that you may perish due to excess worship." Imam ar-Ridha replied, "Such a death is everlasting success." The Caliph Ma'mun said, "What sins have you committed that you pray day and night for their forgiveness?" Imam replied, "Not for the forgiveness of sins, it is for the thankfulness of His bounties. It is the demand of my servitude." (Akhlaq al-Aimma)
True humbleness asks that we remember God constantly, thank Him for His countless blessings that He has conferred upon us, use our talents and abilities in the path of God, and consider ourselves superior to no one. Indeed, "Successful indeed are the believers who humble themselves in their prayers." (Qur'an 23:02)
| ARROGANCE LEADS TO THE DEEPEST AND MOST DREADED PITS OF HELL-FIRE | for everyone |
The Holy Prophet advised his followers to humble themselves before God and other Muslims, "And no one humbles himself before Allah but Allah will raise him (in status)." Just as humility can lead us to heaven and join us in the ranks of the Prophets and Imams, arrogance, the antagonistic force of humility, will lead us to the deepest and most dreaded pits of hell-fire.
Arrogance, also known as Ujb, is among the most destructive vices a person can be stricken with. Ujb is a dangerous characteristic, and we pray to the Most-Merciful to remove it from our hearts, because arrogance leads to hypocrisy, and hypocrisy leads to Riyaa (showing off) and a complete elimination of any faith in a human being.
Arrogance is a disease that has destroyed the faith and honor of countless individuals, and both the pious and common people are susceptible to it unless we continuously praise and thank God in humility for the blessings He has provided us.
Imam Musa al-Kadhim (peace be upon him) warns us of the several levels of arrogance "There are several levels of Ujb. One of them is when one's bad actions appear to him as good; he reckons them as good and loves himself, imagining that he is performing virtuous deeds. Another level of Ujb is represented by a person who believes that by having faith in God, he has done God a favor, whereas (in reality) it is God Almighty who has conferred a favor on him (by endowing him with faith)." (Al-Kafi)
Such evil caprices can be defeated through humility and by remembering that all good done on our part, talents we possess, and every good deed and worship we have completed are due to the divine blessings and generosity of God, the most Honorable and Sovereign.
| HUMBLENESS AS PRAISED BY THE HOLY QURAN AND THE HOLY PROPHET (S.A.W.S.) | for everyone |
"The servants of the Merciful are those who walk on the earth in humility." (25:63)
Humbleness is an attribute praised by the Holy Qur'an and Prophet Muhammad. In order to be blessed and honored with such virtuous characteristics, we must comprehend the true meaning of humility. In its more pure and pristine form, humility is the awareness and declaration on the part of a believing person that all good qualities held by him/her are granted by God, the Glorious and Merciful, and that all praise and thanks is to Him.
By continuously thanking the Most Beneficent and Merciful for the blessings He has provided us, we avoid becoming arrogant and are able to join the ranks of the true Muslims.
| THE ROAD WHICH PASSES FROM THE TOP OF HELL | for everyone |
Siraat in Arabic means a way or a road; according to traditions, it is a bridge or road which passes from the top of Hell.
In a Hadith it is stated that Pul-e-Siraat is a bridge thinner than a hair, sharper than a sword and hotter than fire. In the Hereafter, true believers will pass over it quickly, some will find some difficulty crossing it but will eventually find relief, and others will slip and fall down in the pits of Hell. Shaikh Abbas Qummi mentions in Manazelul Akhera that the likeness of Pul-e-Siraat is of "The Right Path" (Siraat al-Mustaqim) of this world – the path of our Ahlul Bayt (peace be upon them); in Sura Fatiha, Siraat al-Mustaqim refers to both these paths: the path of the Ahlul Bayt and Pul-e-Siraat.
Not a single person will be able to escape from walking over this bridge – neither the people of Paradise, nor the people of Hell. Allah says in the Qur'an: "And there is not one of you but shall come to it, this is an unavoidable decree of your Lord. And we will deliver those who guarded (against evil), and we will leave the unjust therein on their knees." (19:71-72) Narrated from the Holy Prophet (peace be upon him and his progeny), this bridge contains seven Passes (Aqabat). There will be stations in each Pass and each station will be 70 Farsakh (1 Farsakh = 5.5 km) long, and 70,000 Angels will be posted at each Pass.
Those who safely pass through all seven Passes will arrive at the Abode of Permanence (Dar al-Baqa), where they will live an everlasting life without any troubles. They will reside in the neighborhood of Allah with the Prophets and the Imams (peace be upon them all), the martyrs and the righteous ones from among His slaves. However, if a person is stopped at a Pass, and neither a good deed of his nor the Mercy of Allah reaches him, he will stumble in his step and be hurled down in the fire of Hell. (E'teqadat al-Imamiyah)
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| IF YOU WANT YOUR FACE SHINING BRIGHT LIKE FULL MOON ON THE DAY OF QAYAMAT THEN.............. | for everyone |
It means that a person should turn away from the Right Path (Sirat-al-Mustaqeem) during death. At the time of death satan (shaitaan) comes to the dying man and tries his best to deceive him and puts him in doubt, so as to turn him away from faith (Eeman). Fakhr Muhaqqeqeen says that, 'A person who wishes to remain safe from the mischief of shaitaan at the time of death should preserve five proofs regarding the fundamental principals of faith (Usool Deen) in his mind, and present it to Allah's custody, so that during death these may come as a handy against shaitaan's deceit. Then he should recite the following supplication (du' a):
اللهم يا أرحم الراحمين إني قد أودعتك يقيني هذا وثبات ديني وأنت مستودع وقد أمرتنا بحفظ الودائع فرده علي وقت حضور موتي
Fakhrul Muhaqqeqeen also says that those who wish to remain safe from shaitaan's mischief of abandoning faith during death, should recite dua'e Adeelah with a pure mind and heart. (Du'ae Adeelah is found in all the renowned books of du'as, and also in the first volume of Mafateehul Jinaan by the same author).
Shaikh Toosi relates from Mohammad b. Sulayman Daylami that I asked Imam Ja'far-as-Sadiq (A.S.) that, "Some of your faithful followers (Shi'ahs) say that faith (Eeman) is of two types: (1) Permanent & firmly established, and (2) One which has been given to us as a trust, and also can be ruined. Please give me a du'a by which my faith may also become permanent and firmly established." Imam (A.S.) told him to recite the following du'a after every obligatory prayers (Wajib Namaz):
رضيت بالله ربّاً وبمحمد صلى الله عليه وآله نبياً وبالإسلام دينا وبالقرآن كتابا وبالكعبة قبلة وبعلي وليّاً وإماماً وبالحسن والحسين وعليّ بن الحسين ومحمد بن علي وجعفر بن محمد وموسى بن جعفر وعلي بن موسى ومحمد بن علي وعلي بن محمد والحسن والحجة بن الحسن صلوات الله عليهم أئمة اللهم إني رضيت بهم أئمّةً فارضني لهم إنك علي كل شيء قدير
Those acts which prove beneficial during death. The best deed is to perform Prayers (Namaz) on time. It is related that there is no person in the east or the west on whom the sight of the Angel of death (Malekul Maut) does not fall at least five times during the time of Prayers. Whenever the time of death of that person comes, the Angel of death (Malekul Maut) recognizes him and helps him to recite Kalema and shuns away Satan (shaitaan) from him.
It is narrated that once Imam Ja'far-as-Sadiq (A.S.) wrote to a person:
"Do you wish that you may face death while on the Right path? And do you wish that your spirit (Rooh) may be removed from your body while you be performing good deeds? Then hold Allah's orders dear to yourself and obey them, and do not waste the bounties offered by Him by being disobedient to Him, and do not take undue advantage of His Mercy, nor become arrogant. Honour those who follow Us and respect those who love Us".
The recitation of Dua-e-Tamjeed (Du'a No. 11) of 'Saheefae Kamelah' is beneficial, so as to die while on the Right path and to be saved from turning away from it.
To recite the following supplication (dua) in the Namaz of sundays in the month of Zilqad:
ربنا لا تزغ قلوبنا بعد إذ هديتنا وهب لنا من لدنك رحمة إنك أنت الوهاب
The other beneficial acts are: To always recite Tasbeehe Fatema (A.S.) (34 times Allaho Akbar, 33 times Alhamdo Lillah, and 33 times Sub-hanallah), to wear ring of Carnelian (Aqeeq, specially of red colour), it is better if the following is engraved on it: 'Mohammadun Nabiyyullahe wa Aliyyun Wahyyullahe". To recite Surah-al-Mo'menoon every friday, to recite the following supplication (du'a) seven times after morning (Subh) and evening (Maghrib) Prayers:
بسم الله الرحمن الرحيم لا حول ولا قوة إلا بالله العلي العظيم
To recite 8 units (Rak'at) Namaz on the night of 22nd Rajab, in each unit (Rak'at) after Surah-al-Hamd recites 7 times Surah-at-Tawheed. After ending Namaz, recite 10 times 'Salawat', and 10 times 'Istighfar' (Astagferullah Rabbi wa atoobo Ilayh).
Sayyed ibne Tawoos quotes the Holy Prophet (S.A.W.S.) as saying, that if a person recites 4 units (Rak'ats) Namaz in the month of Sha'ban, such that in each unit (Rak'at) after Surali-al-Hamd recites 50 times Surah-at- Tawheed, then during death his spirit will be removed with ease, and his grave will become spacious, and on the day of Qayamat when he comes out of his grave, his face will be shining bright like a full moon.
"Do you wish that you may face death while on the Right path? And do you wish that your spirit (Rooh) may be removed from your body while you be performing good deeds? Then hold Allah's orders dear to yourself and obey them, and do not waste the bounties offered by Him by being disobedient to Him, and do not take undue advantage of His Mercy, nor become arrogant. Honour those who follow Us and respect those who love Us".
The recitation of Dua-e-Tamjeed (Du'a No. 11) of 'Saheefae Kamelah' is beneficial, so as to die while on the Right path and to be saved from turning away from it.
To recite the following supplication (dua) in the Namaz of sundays in the month of Zilqad:
ربنا لا تزغ قلوبنا بعد إذ هديتنا وهب لنا من لدنك رحمة إنك أنت الوهاب
The other beneficial acts are: To always recite Tasbeehe Fatema (A.S.) (34 times Allaho Akbar, 33 times Alhamdo Lillah, and 33 times Sub-hanallah), to wear ring of Carnelian (Aqeeq, specially of red colour), it is better if the following is engraved on it: 'Mohammadun Nabiyyullahe wa Aliyyun Wahyyullahe". To recite Surah-al-Mo'menoon every friday, to recite the following supplication (du'a) seven times after morning (Subh) and evening (Maghrib) Prayers:
بسم الله الرحمن الرحيم لا حول ولا قوة إلا بالله العلي العظيم
To recite 8 units (Rak'at) Namaz on the night of 22nd Rajab, in each unit (Rak'at) after Surah-al-Hamd recites 7 times Surah-at-Tawheed. After ending Namaz, recite 10 times 'Salawat', and 10 times 'Istighfar' (Astagferullah Rabbi wa atoobo Ilayh).
Sayyed ibne Tawoos quotes the Holy Prophet (S.A.W.S.) as saying, that if a person recites 4 units (Rak'ats) Namaz in the month of Sha'ban, such that in each unit (Rak'at) after Surali-al-Hamd recites 50 times Surah-at- Tawheed, then during death his spirit will be removed with ease, and his grave will become spacious, and on the day of Qayamat when he comes out of his grave, his face will be shining bright like a full moon.
| EASE ONE'S DEATH WITH CORDIAL RELATIONS WITH HIS KITH AND KIN... | for everyone |
Shaikh Sadooq quotes from Imam Ja'far-as-Sadiq (A.S.) that he said, "If a person wishes that his last moments should be easy, he should maintain cordial relations with his kith & kin, and be kind to his parents. Whoever does so, death will be eased, and he will never fall prey to misfortunes in his lifetime".
It is narrated that once the Holy Prophet (S.A.W.S.) went to see a youth who was in his last moments. He told him to recite Kalamae Tawheed (There is no God but Allah), but they youth could not utter it because his tongue had turned speechless. The Prophet repeated his order but with no avail. He repeated it twice but the youth could not answer. The Prophet turned towards a woman who was sat near the youth's head and asked her if she was his mother. She replied in affirmative.
He then asked her if she was unhappy with her son. She answered that she was certainly unhappy, but would forgive him if the Prophet commanded her to do so. The Prophet told her to forgive him. As soon as she forgave, the youth's speech returned and he recited the 'Kalema'. The Prophet asked him as to what he saw. He answered that he saw an ugly looking man who had held him by the neck, and was trying to strangle him. The Prophet told him to recite the following:
يا من يقبل اليسير ويعفو عن الكثير اقبل مني اليسير واعف عني الكثير إنك أنت الغفور الرحيم
When he did so, the Prophet asked him as to what he saw now. He answered that he saw that a handsome man had come to his rescue while the ugly man had turned back. The Prophet ordered him to recite the above du'a again and after having done so asked him what he saw. He replied that the ugly man had left, and the handsome youth was there by his side comforting him. He uttered these words and breathed his last. The above narration should be understood well, and lesson should be learnt that parent's displeasure becomes the reason for anguish in death. Even after being a companion (Sahabi) of the Prophet, and the Prophet being present besides him, the youth could not recite the 'kalema' and was in agony until his mother forgave him.
Imam Ja'far-as-Sadiq (A.S.) says, "For a person who gives clothes to his brother believer during the summer or in winter, it is incumbent upon Allah to present the dress of Paradise to him, make his end easy, and save him from the narrowness of the grave." The Holy Prophet (S.A.W.S.) says, "A person who offers to eat something sweet to his brother believer, the pangs of death will be easy on him".
Those A'mal which prove beneficial during death and eases it's tribulations:
Reciting Surah-al-Yaseen, Surah-as-Saffat and the following supplication (du'a) eases the tribulation during death:
لا إله إلا الله الحليم الكريم. لا إله الله العلي العظيم. سبحان الله رب السموات السبع ورب الأرضين السبع وما فيهن وما بينهن وما فوقهن وماتحتهن وهو رب العرش العظيم والحمد لله رب العالمين.
Shaikh Sadooq narrates from Imam Ja'far-as-Sadiq (A.S.) that he said, "For the person who fasts on the last day of the month of Rajab, Allah will save him from the after effects of death". Fasting on the 24th of Rajab carries great reward (Sawab). One of its merits is that when the Angel of death comes to remove his spirit (Rooh), he comes in the form of a handsome youth carrying a bowl of the pure drink (Sharabe Tahoora) and offers him to drink. The dying person does so and dies in peace.
The Holy Prophet (S.A.W.S.) says that if a person recites four units (Rak'at) Namaz on the night of seventh Rajab in a manner that in each unit (Rak'at) after Surah-al-Hamd recites thrice Surah-at-Tawheed, once Surah-al-Falaq, and once Surah-an-Naas. After finishing the Namaz, sends Salawat on Us and recites ten times Tasbeehate Arba.
سبحان الله والحمد لله ولا اله إلا الله والله اكبر
Almighty Allah will offer him shelter under the Throne (Arsh), and give him reward of a person fasting in the month of Ramazan. Till the time he finishes the prayers, the Angels pray for his forgiveness. Allah will ease the pangs of death on him, and save him from the squeeze in the grave (Fishare Qabr). He will not die until he sees his place in Paradise, and will be safe from the hardships of Resurrection (Qay'amat) Shaikh Kafami quotes from the Holy Prophet (S.A.W.S.), that he said that a person who recites the following supplication (Du'a) 10 times daily,
Allah will forgive four thousand major sins (Gunahane Kabeera) of his, offer him refuge from one hundred thousand calamities at the time of death, the squeeze in the grave (Fishare Qabr) and Qayamat. Allah will also save him from Satan (Sshaitaan) and his army, will pay off his dues and save him from troubles and anxieties.
أعددت لكل هول لا إله إلا الله ولكل غم وهم ما شاءالله ولكل نعمة الحمد لله ولكل رخاء الشكر لله ولكل اعجوبة سبحان الله ولكل ذنب استغفر الله ولكل مصيبة إنا لله وإنا إليه راجعون ولكل ضيق حسبي الله ولكل قضاء وقدر توكلت على الله ولكل عدو اعتصمت بالله ولكل طاعة ومعصية لا حول ولا قوة إلا بالله العلي العظيم.
The recitation of the following du'a seventy times carries great reward. The least of which is that he will be given glad tidings that he will enter Paradise
يا أسمع السامعين ويا أبصر المبصرين و يا أسرع الحاسبين ويا أحكم الحاكمين
Shaikh Kulaini relates from Imam Ja'far-as-Sadiq (A.S.) that he said that the one who recites Surah-az-Zilzal in the Supererogatory Prayers (Nafela), Allah will save him from earthquake, lightening and the calamities of the land and sky. And during death He will send this Surah in the form of a handsome youth who will sit besides him and request the Angel of death (Malekul Maut) to remove his spirit with ease.
| THREE TYPES OF PERSONS WILL BE SUBJECT TO THIS PUNISHMENT........ | for everyone |
The dying man is confused, because on one hand Satan (Shaitaan) with his companions tries hard to spoil his faith (Eeman), and on the other hand the thought of the arrival of the Angel of death makes him all the more puzzled. He wonders as to in what state would he (the Angel of death) come and how would his spirit be removed. The Commander of the faithful Ali (A.S.) says, "And when the signs of death approaches, he knows not what will befall him."
Shaikh Kulaini narrates from Imam Ja'far-as-Sadiq (A.S.) who said that once Hazrat Ali (A.S.) was suffering from the ailment of the eye. The Holy Prophet (S.A.W.S.) came to inquire about his health. He saw that Ali (A.S.) was in intense pain and was restless because of it. The Prophet asked him, "Is this anxiety the outcome of the ailment"? Hazrat Ali (A.S.) replied that, "I had never witnessed such a pain before". The Holy Prophet (to console him) said "O Ali! when the Angel of death comes to take the spirit of the disbeliever,he brings along with him a club of fire, by which he removes his spirit and the flames of hell scream at the dying man".
The Commander of the believers sat upright and said, "O Prophet! Please explain to me the tradition (hadees), for I do not fell the pain anymore. Will the spirit of anyone from among your ummat be removed in the same manner"?
Shaikh Kulaini narrates from Imam Ja'far-as-Sadiq (A.S.) who said that once Hazrat Ali (A.S.) was suffering from the ailment of the eye. The Holy Prophet (S.A.W.S.) came to inquire about his health. He saw that Ali (A.S.) was in intense pain and was restless because of it. The Prophet asked him, "Is this anxiety the outcome of the ailment"? Hazrat Ali (A.S.) replied that, "I had never witnessed such a pain before". The Holy Prophet (to console him) said "O Ali! when the Angel of death comes to take the spirit of the disbeliever,he brings along with him a club of fire, by which he removes his spirit and the flames of hell scream at the dying man".
The Commander of the believers sat upright and said, "O Prophet! Please explain to me the tradition (hadees), for I do not fell the pain anymore. Will the spirit of anyone from among your ummat be removed in the same manner"?
The Holy Prophet replied, 'Yes, three types of persons from among my ummat too will be subjected to this punishment (1) An oppressive (Zalim) ruler, (2) Those who unjustly usurp the rights of orphans, and (3) The bearer of false witness".
Man due to difficulty or ease during death also sees the effects of his good or bad deeds which he committed. There are also some who turn apostates during death due to some of their bad deeds. "Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them". (Surah-ar-Room : 10) It has also been narrated that during death (sakarat) or afterwards, the following persons should not be near the dying man: a woman in menses (Haiz) or Istahaza (irregular period), and a polluted (Junoob) person, because the Blessed Angels go away and the dying man falls in trouble.
Man due to difficulty or ease during death also sees the effects of his good or bad deeds which he committed. There are also some who turn apostates during death due to some of their bad deeds. "Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them". (Surah-ar-Room : 10) It has also been narrated that during death (sakarat) or afterwards, the following persons should not be near the dying man: a woman in menses (Haiz) or Istahaza (irregular period), and a polluted (Junoob) person, because the Blessed Angels go away and the dying man falls in trouble.
Shaikh Sadooq in his book Ilalush Sharaye' quotes Imam Ja'far-as-Sadiq (A.S.) as saying, that woman in menses (Haiz) or a polluted person (Junoob) should not remain near the dying person, because the Angels feel disgusted because of it and go away.
| IF YOU WANT TO KNOW MORE ON BACKBITING........ | for everyone |
Anas has said, “The Messenger of Alla-h (ص) ordered people once to fast then said, ‘Nobody should break his fast till I give him permission.’ People fasted. When it was evening, a man would come and say, ‘O Messenger of Alla-h! I have kept my fast; so, please grant me permission to break my fast,’ and he would give him permission. A man came and said, ‘O Messenger of Alla-h! Two young women from among your folks have kept fasting, but they are too shy to come to you; so, please give them permission to break their fast.’ The Prophet (ص) turned away from him. The man repeated his request, whereupon the Prophet said to him, ‘They did not uphold their fast. How can one fast while eating people’s flesh? Go and tell them that if they were fasting, they should vomit.’ The man returned to the young women and narrated the above to them. They vomited. Each of them vomited a clot of blood. The man returned to the Prophet (ص) and told him about it. He (ص) said to him, ‘I swear by the One Who holds the soul of Muhammad in His hand that had they (clots) remained in their stomachs, they would have consumed them like fire.’” Another version of this incident says that when the Prophet turned away from the man, the latter returned and said, “O Messenger of Alla-h! They, by Alla-h, have almost died [of hunger and thirst].” The Prophet (ص) told the man to bring him the two women whom he ordered to vomit. Each vomited blood, filling a whole container. He (ص) then said, “These women abstained from what Alla-h had permitted them and broke their fast on what Alla-h had prohibited them. Each sat with the other and both kept eating people’s flesh” (Ihya- Ulu-m ad-Di-n, Vol. 3, p. 134. Ad-Durr al-Manthu-r, Vol. 6, p. 96).
It has also been reported that “One who eats his brother’s flesh in the short life will have the flesh brought near to him in the Hereafter and it will be said to him, ‘Eat it dead as you ate it alive.’ He will eat it and will cry out and frown indignantly” (Ihya-' Ulu-m ad-Di-n, Vol. 3, p. 135).
The Messenger of Alla-h (ص) stoned a man once on account of having committed adultery. Someone said to his fellow, “This man used to squirt like dogs.” The Messenger of Alla-h (ص) brought them a carcass and said to them, “Eat it.” They said, “O Messenger of Alla-h! Must we really eat a stinking carcass?!” He (ص) said, “What you have just eaten of the flesh of your brother is more stinking than it” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).
Imam al-Sa-diq (ع) has said, “Backbiting is prohibited on every Muslim. It consumes good deeds as the fire consumes firewood” (Musba-h al-Shari-`a, pp. 204-205).
Al-Sadu-q has cited his forefathers citing Ali (ع) saying that the Messenger of Alla-h (ص) said, “Four persons shall add harm to the residents of the fire to the harm from which they already suffer: They shall be given to drink of the boiling water in hell. They shall lament, so much so that the people of the fire shall say to each other, ‘What is wrong with these four harming us in addition to the harm from which we already suffer?’ One of them will be dangling from a coffin made of burning timbers and a man runs with him. A man’s mouth will be dripping blood and pus. And a man will be eating his own flesh. It will be said to the man of the coffin, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man died owing people money; he did not feel like paying them back or fulfilling his obligations to them.’ Then it will be said to the man running with him, ‘What is wrong with the furthermost man who has added harm to our harm?’ He will say, ‘The furthermost man used not to care where his urine fell on his body.’ Then it will be said to the man whose mouth drips blood and pus, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man used to mimic people: He would look at every foul word, praise then repeat it.’ Then it will be said to the one who eats his own flesh, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man used to eat of people’s flesh through backbiting, slandering others’” (`Iqba-l-A`ma-l, p. 294).
Through tracking the isna-d back to the Prophet (ص), the Messenger of Alla-h (ص) said once, “One who delves into backbiting his brother, revealing his shortcomings, will have placed his first step in hell, and Alla-h will reveal his shortcoming to all creation” (`Iqa-b al-A`ma-l, p. 337).
One who backbites a Muslim will have his fast nullified, and his ablution will be void; so, if he dies in such a state, he will be regarded as having permitted what Alla-h prohibits (`Iqa-b al-A`ma-l, p. 332).
Abu- Abdulla-h (ع) has said that the Messenger of Alla-h (ص) said, “Backbiting is more swift in undermining a Muslim’s creed than the food in his stomach” (Al-Ka-fi, Vol. 2, p. 357; see also Al-Ikhtisa-s, p. 228).
The Messenger of Alla-h (ص) has said, “Sitting in a mosque waiting for the prayer is adoration as long as one does not do something awful.” It was said to him, “O Messenger of Alla-h! What is this awful thing?” He said, “Backbiting” (Rawdat al-Wa-izeen, p. 470; see also Al-Ka-fi, Vol. 2, p. 257).
It has also been reported that “One who eats his brother’s flesh in the short life will have the flesh brought near to him in the Hereafter and it will be said to him, ‘Eat it dead as you ate it alive.’ He will eat it and will cry out and frown indignantly” (Ihya-' Ulu-m ad-Di-n, Vol. 3, p. 135).
The Messenger of Alla-h (ص) stoned a man once on account of having committed adultery. Someone said to his fellow, “This man used to squirt like dogs.” The Messenger of Alla-h (ص) brought them a carcass and said to them, “Eat it.” They said, “O Messenger of Alla-h! Must we really eat a stinking carcass?!” He (ص) said, “What you have just eaten of the flesh of your brother is more stinking than it” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).
Imam al-Sa-diq (ع) has said, “Backbiting is prohibited on every Muslim. It consumes good deeds as the fire consumes firewood” (Musba-h al-Shari-`a, pp. 204-205).
Al-Sadu-q has cited his forefathers citing Ali (ع) saying that the Messenger of Alla-h (ص) said, “Four persons shall add harm to the residents of the fire to the harm from which they already suffer: They shall be given to drink of the boiling water in hell. They shall lament, so much so that the people of the fire shall say to each other, ‘What is wrong with these four harming us in addition to the harm from which we already suffer?’ One of them will be dangling from a coffin made of burning timbers and a man runs with him. A man’s mouth will be dripping blood and pus. And a man will be eating his own flesh. It will be said to the man of the coffin, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man died owing people money; he did not feel like paying them back or fulfilling his obligations to them.’ Then it will be said to the man running with him, ‘What is wrong with the furthermost man who has added harm to our harm?’ He will say, ‘The furthermost man used not to care where his urine fell on his body.’ Then it will be said to the man whose mouth drips blood and pus, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man used to mimic people: He would look at every foul word, praise then repeat it.’ Then it will be said to the one who eats his own flesh, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man used to eat of people’s flesh through backbiting, slandering others’” (`Iqba-l-A`ma-l, p. 294).
Through tracking the isna-d back to the Prophet (ص), the Messenger of Alla-h (ص) said once, “One who delves into backbiting his brother, revealing his shortcomings, will have placed his first step in hell, and Alla-h will reveal his shortcoming to all creation” (`Iqa-b al-A`ma-l, p. 337).
One who backbites a Muslim will have his fast nullified, and his ablution will be void; so, if he dies in such a state, he will be regarded as having permitted what Alla-h prohibits (`Iqa-b al-A`ma-l, p. 332).
Abu- Abdulla-h (ع) has said that the Messenger of Alla-h (ص) said, “Backbiting is more swift in undermining a Muslim’s creed than the food in his stomach” (Al-Ka-fi, Vol. 2, p. 357; see also Al-Ikhtisa-s, p. 228).
The Messenger of Alla-h (ص) has said, “Sitting in a mosque waiting for the prayer is adoration as long as one does not do something awful.” It was said to him, “O Messenger of Alla-h! What is this awful thing?” He said, “Backbiting” (Rawdat al-Wa-izeen, p. 470; see also Al-Ka-fi, Vol. 2, p. 257).
| Do you know what backbiting is? | for everyone |
A famous tradition cites the Prophet (ص) asking his companions, “Do you know what backbiting is?” They said, “Alla-h and His Messenger know best.” He said, “It is when you say something about your brother which he hates.” It was said to him, “Suppose what I say about my brother is true.” He said, “If what you say is true, it is backbiting, and if it is not, it is slandering.” This is recorded in Tanbi-h al-Khwatir, Vol. 1, p. 118. It is also recorded in Al-Targheeb wal Tarheeb, Vol. 3, p. 515.
It is a major sin due to both the Book of Alla-h and the Sunnah warning against it.
Alla-h Almighty clearly holds it in contempt in His Book, making a similitude between one who is guilty of it to one who eats the flesh of his dead brother. He says, “O you who believe! Avoid suspicion as much (as possible), for suspicion in some cases is a sin, and do not spy on each other, nor speak ill of others by way of backbiting. Would any of you like to eat the flesh of his dead brother? Nay! You would abhor it... but fear Alla-h, for Alla-h is oft-Returning, Most Merciful” (Qur'an-n, 49:12).
Alla-h Almighty clearly holds it in contempt in His Book, making a similitude between one who is guilty of it to one who eats the flesh of his dead brother. He says, “O you who believe! Avoid suspicion as much (as possible), for suspicion in some cases is a sin, and do not spy on each other, nor speak ill of others by way of backbiting. Would any of you like to eat the flesh of his dead brother? Nay! You would abhor it... but fear Alla-h, for Alla-h is oft-Returning, Most Merciful” (Qur'an-n, 49:12).
Some people mentioned the name of a man in the presence of the Prophet (ص), saying, “How weak he is!” He (ص) said, “You have backbitten your fellow.” They said, “O Messenger of Alla-h! What we have said about him is true!” He (ص) said, “If you wrongfully attribute something to him, you will be slandering him.” This is stated in Ad-Durr Al-Manthoor, Vol. 6, p. 96.
The Prophet (ص) is reported as having said, "One who witnesses a believer being humiliated without supporting him, while being able to do so, will be humiliated by Alla-h on the Day of Judgment as the creation looks on" (Ihya- Ulu-m ad-Di-n, Vol. 3, p. 138).
Abu- al-Darda-' is quoted as having said that the Messenger of Alla-h (ص) had said, "One who protects his brother's honor as it is charged with backbiting, Alla-h will protect his honor on the Judgment Day" (Tanbi-h al-Khawa-tir, Vol. 1, p. 119).
Abu- al-Darda-' is quoted as having said that the Messenger of Alla-h (ص) had said, "One who protects his brother's honor as it is charged with backbiting, Alla-h will protect his honor on the Judgment Day" (Tanbi-h al-Khawa-tir, Vol. 1, p. 119).
The Messenger of Alla-h (ص) has said, “A Muslim, all of him, is prohibited from harming another Muslim, whether shedding his blood, or robbing him of his possessions, or harming his honor” (Vol. 1, p. 115 of Tanbi-h al-Khawa-tir).
Ja-bir [ibn Abdulla-h al-Ansa-ri] and Abu- Sa`i-d al-Khudri have said, “He (ص) has said, ‘Beware of backbiting, for backbiting is worse than adultery. An adulterer repents, so Alla-h accepts his repentance, but one who backbites is not forgiven unless his fellow [whom he had backbitten] forgives him’”(Vol. 1, p. 115 of Tanbi-h al-Khawa-tir; p. 116 of Irsha-d al-Qulu-b).
In a famous lengthy narrative, the Prophet (ص) is quoted as having said,
Ja-bir [ibn Abdulla-h al-Ansa-ri] and Abu- Sa`i-d al-Khudri have said, “He (ص) has said, ‘Beware of backbiting, for backbiting is worse than adultery. An adulterer repents, so Alla-h accepts his repentance, but one who backbites is not forgiven unless his fellow [whom he had backbitten] forgives him’”(Vol. 1, p. 115 of Tanbi-h al-Khawa-tir; p. 116 of Irsha-d al-Qulu-b).
In a famous lengthy narrative, the Prophet (ص) is quoted as having said,
“The recording angels report the deeds of a servant of Alla-h, and he has a light like the rays of the sun which stays on till it reaches the lower heavens as the recording angels think greatly of his deeds and testify for him. But when it reaches the gate, the angel in charge of the gate says, ‘Smite the face of the doer of this deed! I am in charge of monitoring backbiting; my Lord ordered me not to let any good deed of one who backbites people reach my Lord’” (see p. 74, Vol. 1 of Al-Targhib wal Tarhib).
Anas is said as having quoted the Prophet (ص) saying, “During the night of isra-', I passed by people who were scratching their noses with their nails. I asked Gabriel about them. Gabriel said, ‘These are the people who backbite others and speak ill of their honor’” (p. 115, Vol. 1 of Tanbi-h al-Khawa-tir; p. 116 of Irsha-d al-Qulu-b).
Al-Bara-' [ibn `A-zib] has said, “The Messenger of Alla-h delivered a sermon to us once till the free ladies in their own homes heard him. He said, ‘O folks who have believed in tongue but not in heart! Do not backbite the Muslims, and do not trace their shortcomings, for if one keeps track of the shortcoming of his brother, Alla-h will track his shortcoming, and if Alla-h tracks his shortcoming, He will expose him even in the deepest depth of his home’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 115).
Anas is said as having quoted the Prophet (ص) saying, “During the night of isra-', I passed by people who were scratching their noses with their nails. I asked Gabriel about them. Gabriel said, ‘These are the people who backbite others and speak ill of their honor’” (p. 115, Vol. 1 of Tanbi-h al-Khawa-tir; p. 116 of Irsha-d al-Qulu-b).
Al-Bara-' [ibn `A-zib] has said, “The Messenger of Alla-h delivered a sermon to us once till the free ladies in their own homes heard him. He said, ‘O folks who have believed in tongue but not in heart! Do not backbite the Muslims, and do not trace their shortcomings, for if one keeps track of the shortcoming of his brother, Alla-h will track his shortcoming, and if Alla-h tracks his shortcoming, He will expose him even in the deepest depth of his home’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 115).
Sulayma-n ibn Ja-bir has said, “I went to see the Messenger of Alla-h, peace and blessings of Alla-h be with him and his progeny, and said to him, ‘Teach me something good whereby Alla-h benefits me.’ He said, ‘Do not underestimate any good deed even if it is an act of pouring from your bucket into a cup of one seeking a drink, and when you meet your brother, meet him with a smile. When he goes away, do not backbite him’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 115).
Anas [ibn Ma-lik] has said, “The Messenger of Alla-h (ص) delivered a sermon to us once and mentioned usury, touching upon its magnanimity. He said, ‘One dirham is won by a man through usury is looked upon by Alla-h as greater than thirty-six acts of adultery a man commits. The most serious type of usury is when one speaks ill of a Muslim’s honor’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).
Ja-bir has said, “We were in the company of the Messenger of Alla-h (ص) when he approached two graves of persons being tormented. He said, ‘They are not being tormented because of having committed a major sin. One of them used to backbite people. The other was too careless to cleanse himself after urinating.’ He (ص) called for a fresh palm leaf or two which he broke, planting one on each grave. He (ص) said, ‘This will lighten their torment as long as they are not dry’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).
Anas [ibn Ma-lik] has said, “The Messenger of Alla-h (ص) delivered a sermon to us once and mentioned usury, touching upon its magnanimity. He said, ‘One dirham is won by a man through usury is looked upon by Alla-h as greater than thirty-six acts of adultery a man commits. The most serious type of usury is when one speaks ill of a Muslim’s honor’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).
Ja-bir has said, “We were in the company of the Messenger of Alla-h (ص) when he approached two graves of persons being tormented. He said, ‘They are not being tormented because of having committed a major sin. One of them used to backbite people. The other was too careless to cleanse himself after urinating.’ He (ص) called for a fresh palm leaf or two which he broke, planting one on each grave. He (ص) said, ‘This will lighten their torment as long as they are not dry’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).
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| US Secretly Backed ‘Syrian Opposition’ | for everyone |
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 American daily Washington Post reported on Monday that the US State Department has secretly financed Syrian political opposition groups and related projects, including a satellite TV channel that beams anti-government programming into the country, according to previously undisclosed diplomatic cables.The daily said that the London-based satellite channel, Barada TV, began broadcasting in April 2009 but has ramped up operations to cover the protests in Syria as part of a long-standing campaign to overthrow the country’s leader, Bashar al-Assad. Barada TV is closely affiliated with the Movement for Justice and Development, a London-based network of Syrian exiles. Classified US diplomatic cables show that the State Department has funneled as much as $6 million to the group since 2006 to operate the satellite channel and finance other activities inside Syria. The US money for Syrian opposition figures began flowing under President George W. Bush after he effectively froze political ties with Damascus in 2005. The financial backing has continued under President Obama, even as his administration sought to rebuild relations with Assad. In January, the White House posted an ambassador to Damascus for the first time in six years. The cables, provided by the website WikiLeaks, show that US Embassy officials in Damascus became worried in 2009 when they learned that Syrian intelligence agents were raising questions about US programs. Some embassy officials suggested that the State Department reconsider its involvement, arguing that it could put the Obama administration’s rapprochement with Damascus at risk. It is unclear whether the State Department is still funding Syrian opposition groups, but the cables indicate money was set aside at least through September 2010. While some of that money has also supported programs and dissidents inside Syria, The Washington Post is withholding certain names and program details at the request of the State Department, which said disclosure could endanger the recipients’ personal safety. |
| Bahraini Activist Severely Wounded under Torture | for everyone |
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| Local Editor | |
Bahraini human rights activist and former president of the Bahrain Center for Human Rights Abdul Hadi Al Khawaja was drastically beaten by the Bahraini authorities after being arrested in April. "Al Khawaja’s jawbones were completely smashed and he is suffering from four fractures in his face; he is to undergo a very critical operation", another Bahraini activist Nabil Rajab stated.In an interview with Al Manar website, Rajab called upon “the Bahrainis all over the world, specifically those living in European countries, to proceed with the lawsuits and use all possible judicial methods against the Bahraini regime”. Furthermore, the human rights activist clarified that “we are victims of our region, as sympathizing with any cause is influenced by the sectarian aspect… we are also victims of inconsistencies and interests of world powers that ally with Al khalifa (Bahrain) regime”. This comes as the Bahraini regime has been executing brutal repressive policies against civilians since the protests began. The Bahraini security forces are breaking into houses, kidnapping young men and women, arresting humanitarian and political activists, as well as opposition figures, and are imprisoning and torturing most of them.  Four political prisoners have been tortured to death; the last was funder of Al Wasat Bahraini newspaper and prominent business man Karim Al Fakhrawi. In addition, the Bahraini authorities have issued death sentences against four protestors who were accused of killing two policemen; an accusation that was denied by the young men’s lawyers. On this topic, Rajab, who is currently prohibited from traveling abroad, expected that more death sentences will be issued against political detainees, and considered that “referring civilians to military tribunals and issuing death sentences against them are acts that contradict the bill of rights and are denied by Western countries, specifically the European Union that has ties with this regime”. |
The blindness which the heedless and corrupted ones have imposed upon themselves leads them into further deviation, and the end result is the ruin in the both worlds.
Knowledge and faith, when combined together, yield good results. The separation of one from the other leads to evil. The knowledge contained in a crooked heart is like a torch in the hand of a thief or a weapon in the hand of a criminal. The present superpowers have knowledge but lack in faith; the result is exploitation and persecution of the weak. On the other hand, when faith is combined with ignorance, it leads to deadly results.
In the period of Imam Ali, the Kharjites, and in our age, the Taliban are typical examples of this phenomenon we see. Where faith is devoid of knowledge, the bigotry and brutality is born.
A beautiful statement from Imam Ali highlights the purpose of attaining knowledge: "Conviction has also four aspects to guard oneself against infatuations of sin: to search for explanation of truth through knowledge; to gain lessons from instructive things; to follow the precedent of the past people, because whoever wants to guard himself against vices and sins will have to search for the true causes of infatuation, and the true ways of combating them out and to find those true ways one has to search them with the help of knowledge; whoever gets fully acquainted with various branches of knowledge will take lessons from life, and whoever tries to take lessons from life is actually engaged in the study of the causes of rise and fall of previous civilizations." In Islamic history, the rise and fall of Muslims has been in sync with rise and fall of knowledge and faith. Muslims rose with the rise in levels of knowledge and faith and declined with the decline in levels of knowledge and faith.
There are different levels of awakening, and each level has a corresponding level of knowledge and faith intertwined. The beginning is from acquiring the understanding and recognition of self and the environs around, and the end is recognition of His lofty status and complete unconditional submission before His Absolute might. This is a travel of soul through different stages.
Imam Ali (peace be upon him) says about those who have advanced on this journey: "Knowledge has given them real insight; they have imbibed the spirit of conviction; they consider easy what the people living in ease and luxury consider difficult; they are familiar with what the ignorant have aversion to; their bodies are in the world but their souls are in high heaven."
Heedlessness, which is the opposite state of being awakened, makes a human being, who otherwise has been armed with power of intellect by its Creator, worse than animals:
"And certainly We have created for hell many of the jinn and the men; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse errors; these are the heedless." (7:179)
The Holy Qur'an at numerous places reprimands the ones who have blinded their eyes and have ignored all sources of guidance:
"Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts." (22:46)
"And the blind and the seeing are not alike." (35:19)
"And the blind and the seeing are not alike, nor those who believe and do good and the evil-doer; little is it that you are mindful." (40:58)
"What! Can you then make the deaf to hear or guide the blind and him who is in clear error?" (43:40)
"Those it is whom Allah has cursed so He has made them deaf and blinded their eyes." (47:23
| Salat al-Layl or Namaz-e-Shab- has unlimited number of blessings | for everyone |
The honor and greatness of a believer lies in his praying at night," said Imam Ja'far as-Sadiq.
Remembering Allah is one of the greatest deeds that can be performed by mankind. It is a deed that has an unlimited number of blessings, bringing peace and happiness into our own lives, because we have then truly understood our purpose in this life. One of the many ways in which we can remember the Almighty Allah is waking up when the world rests to offer the night prayer, also known as Salat al-Layl or Namaz-e-Shab.
And in his parting words to Imam Ali (peace be upon him) before he returned to his Lord, the Prophet is narrated to have said, "Oh Ali, I enjoin upon you the Night Prayer, I enjoin upon you the Night Prayer, I enjoin upon you the Night Prayer!"
Such is our humility before Allah, and such is the greatness of this prayer, which brings us before Allah in a state that none other than our soul knows of.
| Protect your heart against Shaytan's whispers, deceits and traps | for everyone |
Imam Ja'far as-Sadiq eloquently sums the special physical and spiritual dimensions of the honorable position of Ruku': "No servant bows in the Ruku' for Allah in a true way, unless Allah adorns him with the light of His Brilliance, and shades him with the shade of His Majesty, and clothes him with the gown of His chosen friends.
The Ruku' is first and the Sujud is second. The one who performed the first is fit for the second. The Ruku' is politeness, and the Sujud is proximity. So, the one who is not well-mannered is unfit for proximity.
Therefore, perform the Ruku' like the one who is submitting to Allah with his heart, humble and afraid under His Sovereignty, drooping to Him his limbs like the one who is afraid and grieved for what one loses of the benefit of those who perform the Ruku'… Protect your heart against Shaytan's whispers, deceits and traps.
Allah, the Exalted, raises His servants as much as they show humility to Him, and He guides them to the principles of humility and submission as much as His Greatness knows of their secrets." (Misbah ush-Shari'ah)
| A long Ruku' and Sujud have effects on the longevity of life...... | for everyone |
Imam Ja'far as-Sadiq (peace be upon him) once said: "Long Ruku' and Sujud make Iblees angry, [who says] 'Woe to me! With such quality of servitude, the people will no longer obey me.'" (Wasa'il ash-Shi'ah) Imam Ali (peace be upon him) also said, "Nothing can bring about proximity to Allah, Glory be to Him, except an abundance of prostration and bowing." (Ghurar al-Hikam)
Even when we are praising the Ultimate Praiseworthy One, we are being evermore blessed by Him.
Imam Ja'far as-Sadiq has also said that "A long Ruku' and Sujud have effects on the longevity of life." (Wasa'il ash-Shi'ah) Another benefit that Imam Muhammad al-Baqir (peace be upon him) has mentioned is that "Anyone who perfectly performs his Ruku' will be safe from the horror of the grave." (Ibid.) Again, to perfectly perform the Ruku' refers to both our pure intentions and our proper positions when we bow down to Allah.
| Subhaana Rabbi al-'Adheemi wa bi-Hamdih.......... | for everyone |
In this critical position of Ruku', exactly what form of Dhikr is preferred? The answer lies in the Prophet's experiences during the Ascension, al-Mi'raj.
When the Prophet was doing his prayers and performed the Ruku', the Almighty addressed him, saying: "Look at My Arsh." The Messenger of Allah said: "I looked at a greatness which astounded my soul, and I went into a swoon. I was inspired to say:
'Glory be to my great Lord, and praise be to Him' (Subhaana Rabbi al-'Adheemi wa bi-Hamdih) because of the greatness which I saw. As I said that, I came to myself." (Ilal ush-Shara'i)
It is that very recitation that was inspired in the heart of the Prophet which we recite everyday in our own Ruku', followed by the adornment of a Salawat. Keeping in mind the state of awe the Prophet was in while saying those words serves as a reminder for us to focus on the Majesty of the One whom we are praising – surely we would not then let our minds wander from the privileged state of conversing with the Great Lord!
posted by ABBAS ALAM @ 03:49
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