| IMAM HASAN AL ASKARI (A.S.) AND THE CHRISTIANS | for everyone |
A severe draught took shape in one of the years in Samarra, Iraq. Rain had not fallen for some time and crops were drying up. People were facing a famine. They did not know what to do. At that time, Al-Mu'tamid, was the Abbasid Caliph in Baghdad. Mu'tamid, the Abbasid Caliph ordered people to proceed to the desert and pray (for rain).
People did go to the desert for three days consecutively but rain did not fall. The next day, the Christians along with their scholars went to offer prayer and it rained.
This event, brought into effect a great zeal, fervor and excitement among the Muslim masses. The hearts of the Muslim got attracted towards the Christians. Al-Mu'tamid, the Abbasid Caliph was very much perturbed, dismayed, and desperate over it. He sent a word for "Imam Hasan Askari (as)" in the prison, saying that the religion Islam of his grandfather was in danger and summoned him to his court and asked him about the solution to that problem.
Imam Hasan Askari (as) Said, "Tell them to go to the desert tomorrow for the sake of rain. They did so and Imam Hasan Askari (as) followed them with a great mob of people, following him to disclose and unveil the fact out of this matter. The Christians raised their hands towards the sky and prayed to God for rain. Not very long had passed that a cloud appeared and it started raining. Imam Hasan Askari (as) ordered that the hand of one of the Christians, which was raised up, be held and whatever was concealed among his finger folds be taken out. They observed a bone and took it out of his fingers. They presented that bone to Imam Hasan Askari (as). Imam Hasan Askari (as) wrapped it in a piece of cloth and then told Christians to pray after that, for rain to fall.
As soon as the Christian raised his hands all the clouds scattered and the sun appeared shinning. All the people were surprised and astonished at it. Al-Mu'tamid, the Abbasid Caliph asked Imam Hasan Askari (as) what was the secret of that affair. Imam Hasan Askari (as) replied, "This is a piece of bone of one of the Prophets of God which they have picked up from his grave." They swear to God and ask him for the sake of this bone. God grants their desire and prayer and makes the rainfall and whosoever will hold this bone the same thing will occur. After a test of it in the presence of people, what Imam Hasan Askari (as) said proved evidently correct and all of them praised Imam Hasan Askari (as).
This way Imam Hasan Askari (as) lifted the doubts from the minds of the people. After this the Imam Hasan Askari (as) himself spread his prayer mat and performed two Rak'ats of prayers then lifted his bare hands to God for rain to come to the land and wipe out the draught.
Imam Hasan Askari's (as) prayers were heard by the Almighty God and rain fell so much that the land became fertile again and crops began to grow.
The people asked Imam Hasan Askari (as) where he lived. Imam Hasan Askari (as) pointed at Al-Mu'tamid, the Abbasid Caliph. Mu'tamid, the Abbasid Caliph was too embarrassed to say that Imam Hasan Askari (as) was his prisoner, so he pointed at the house that had originally belonged to his father, Imam Ali Naqi (as), and was forced to release Imam Hasan Askari (as) but only for one year.
People did go to the desert for three days consecutively but rain did not fall. The next day, the Christians along with their scholars went to offer prayer and it rained.
This event, brought into effect a great zeal, fervor and excitement among the Muslim masses. The hearts of the Muslim got attracted towards the Christians. Al-Mu'tamid, the Abbasid Caliph was very much perturbed, dismayed, and desperate over it. He sent a word for "Imam Hasan Askari (as)" in the prison, saying that the religion Islam of his grandfather was in danger and summoned him to his court and asked him about the solution to that problem.
Imam Hasan Askari (as) Said, "Tell them to go to the desert tomorrow for the sake of rain. They did so and Imam Hasan Askari (as) followed them with a great mob of people, following him to disclose and unveil the fact out of this matter. The Christians raised their hands towards the sky and prayed to God for rain. Not very long had passed that a cloud appeared and it started raining. Imam Hasan Askari (as) ordered that the hand of one of the Christians, which was raised up, be held and whatever was concealed among his finger folds be taken out. They observed a bone and took it out of his fingers. They presented that bone to Imam Hasan Askari (as). Imam Hasan Askari (as) wrapped it in a piece of cloth and then told Christians to pray after that, for rain to fall.
As soon as the Christian raised his hands all the clouds scattered and the sun appeared shinning. All the people were surprised and astonished at it. Al-Mu'tamid, the Abbasid Caliph asked Imam Hasan Askari (as) what was the secret of that affair. Imam Hasan Askari (as) replied, "This is a piece of bone of one of the Prophets of God which they have picked up from his grave." They swear to God and ask him for the sake of this bone. God grants their desire and prayer and makes the rainfall and whosoever will hold this bone the same thing will occur. After a test of it in the presence of people, what Imam Hasan Askari (as) said proved evidently correct and all of them praised Imam Hasan Askari (as).
This way Imam Hasan Askari (as) lifted the doubts from the minds of the people. After this the Imam Hasan Askari (as) himself spread his prayer mat and performed two Rak'ats of prayers then lifted his bare hands to God for rain to come to the land and wipe out the draught.
Imam Hasan Askari's (as) prayers were heard by the Almighty God and rain fell so much that the land became fertile again and crops began to grow.
The people asked Imam Hasan Askari (as) where he lived. Imam Hasan Askari (as) pointed at Al-Mu'tamid, the Abbasid Caliph. Mu'tamid, the Abbasid Caliph was too embarrassed to say that Imam Hasan Askari (as) was his prisoner, so he pointed at the house that had originally belonged to his father, Imam Ali Naqi (as), and was forced to release Imam Hasan Askari (as) but only for one year.
| SIGNS OF RE-APPEARANCE OF OUR 12TH IMAM (A.T.F.S.) | for everyone |
Traditions have been reported mentioning the signs for the time of the appearance of the Imam who will arise (qa'im), peace be on him, and the events which will take place before his appearance, together with the indications and features of it.
- Among them are:
- - The Sufyani will come out in revolt;
- - the Hasanid will be killed;
- - the Abbasids will dispute over worldly kingdom;
- - there will be an eclipse of the sun in the middle of the month of Ramadan;
- - there will be an eclipse of the moon at the end of that month in contrast to ordinary happenings;
- - the land will be swallowed up at al-Bayda'; it will be swallowed in the east-it will be swallowed up in the west;
- - the sun will stay still from the time of its decline to the middle of the time for the afternoon prayer;
- - it will rise from the west;
- - a pure soul (nafs zakiyya) will be killed in the outskirts of Kufa with seventy righteous men;
- - a Hashimite will be slaughtered between the corner (of the Ka'ba) and the station of Abraham);
- - the wall of the mosque of Kufa will be destroyed;
- - black standards will advance from Khurasan;
- - al-Yamani will come out in revolt;
- - al-Maghribi will appear in Egypt and take possession of it from Syria;
- - the Turk will occupy the region of al-Jazira;
- - the Byzantines will occupy Ramla;
- - the star will appear in the east giving light just like the moon gives light;
- - then (the new moon) will bend until its two tips almost meet;
- - a colour will appear in the sky and spread to its horizons;
- - a fire will appear for a long time in the east remaining in the air for three or seven days;
- - the Arabs will throw off the reins and take possession of their land, throwing out the foreign authority;
- - the people of Egypt will kill their ruler and destroy Syria; and three standards will dispute over it (Syria);
- - the standards of Qays and the Arabs will come among the people of Egypt;
- - the standards of Kinda (will go) to Khurasan;
- - horses will come from the west until they are stabled in al-Hira;
- - the black standards will advance towards them from the east; the Euphrates will flood so that the water comes into the alleys of Kufa;
- - sixty liars will come forward, all of them claiming prophethood, and twelve will come forward from the family of Abu Talib, all of them claiming the Imamate; a man of important rank of the supporters of the 'Abbasids will be burnt between Jalula' and Khaniqin;
- - the bridge next to Karkh in the city of Baghdad will be established;
- - a black wind will raise it at the beginning of the day and then an earthquake will occur so that much of it will be swallowed up;
- - fear will cover the people of Iraq and Baghdad; swift death (will occur) there and there will be a loss of property, lives and harvests;
- - locusts will appear at their usual times and at times not usual so that they attack agricultural land and crops and there will be little harvest for what the people planted;
- - two kinds of foreigners will dispute and much blood will be shed in their quarrel;
- - slaves will rebel against obedience to their masters and kill their masters (mawali);
- - a group of heretics (ahl al-bida) will be transformed until they become monkeys and pigs;
- - slaves will conquer the land of their masters; a cry (will come) from the sky (in such a way) that all the people will hear it in their own languages;
- - a face and a chest will appear in the sky before the people in the centre of the sun;
- - the dead will arise from their graves so that they will return to the world and they will recognize one another and visit one another;
- - that will come to an end with twenty-four continous rainstorms and the land will be revived by them after being dead and it will recognize its blessings;
- - after that every disease will be taken away from those of the Shia of the Mahdi, peace be on him, who believe in the truth;
- at that time they will know of his appearance in Mecca and they will go to him to support him.
(These signs) are as the reports have mentioned. Among the total of these events are some which are bound (to happen) and other which are conditional. God knows best what will take place. It is mentioned on the basis of what is recounted in basic sources of tradition (usul) because of their inclusion in traditions which have been handed down. From God we seek help and Him do we ask for success.
| HADEES -IMAM ALI (A.S.) | for everyone |
Imam ‘Ali ibn Abi Taleb (AS) has said:
“...Take away from this world your hearts before your bodies go out of it,
because herein you have been put on trial, and you have been created for the
other world. When a man dies people ask what (property) he has left while
the angels ask what (good actions) he has sent forward. May God bless you;
send forward something, it will be a loan for you, and do not leave
everything behind, for that would be a burden on you...”
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| HADEES | for everyone |
Imam Muhammad al-Mahdi (AS) has said:
“As for deriving benefit from me in my occultation is like deriving benefit
from the sun when it hides behind the clouds.”
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| A believer is in his prayers | for everyone |
Abu Ja’far Muhammad ibn ‘Ali al-Baqer (AS) has said:
“A believer is in his prayers, as long as he remembers God, while standing,
sitting or lying down. Surely, God says (in Quran): ‘Those who remember God,
standing, sitting, or lying on their sides, and reflect on the creation of
the heavens and the earth: Our Lord, You have not created this in vain,
glory be to You! So save us from the chastisement of the fire.’ (3:191).”
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| WILADAT MUBARAK | for everyone |
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| Brilliant Advice from Dad to a Son | for everyone |
Brilliant Advice from Dad to Son
Beautiful letter written by a father to his son! This applies to daughters too. Use this in your teachings to your children.
Following is a letter to his son from a renown Hong Kong TV broadcaster cum Child Psychologist. The words are actually applicable to all of us, young or old, children or parents.!
I am writing this to you because of 3 reasons
1.Life, fortune and mishaps are unpredictable, nobody knows how long he lives. Some words are better said early.
2.I am your father, and if I don't tell you these, no one else will.
3.What is written is my own personal bitter experiences that perhaps could save you a lot of unnecessary heartaches.
Remember the following as you go through life
1. Do not bear grudge (harbor ill feelings) towards those who are not good to you. No one has the responsibility of treating you well, except your mother and I. To those who are good to you, you have to treasure it and be thankful, and ALSO you have to be cautious, because, everyone has a motive for every move. When a person is good to you, it does not mean he really likes you. You have to be careful, don't hastily regard him as a real friend.
2. No one is indispensable, nothing in the world that you must possess. Once you understand this idea, it would be easier for you to go through life when people around you don't want you anymore, or when you lose what/who you love most.
3. Life is short. When you waste your life today, tomorrow you would find that life is leaving you. The earlier you treasure your life, the better you enjoy life.
4. Love is but a transient feeling, and this feeling would fade with time and with one's mood. If your so called loved one leaves you, be patient, time will wash away your aches and sadness. Don't over exaggerate the beauty and sweetness of love, and don't over exaggerate the sadness of falling out of love.
5. A lot of successful people did not receive a good education, that does not mean that you can be successful by not studying hard! Whatever knowledge you gain is your weapon in life. One can go from rags to riches, but one has to start from some rags!
6. I do not expect you to financially support me when I am old, either would I financially support your whole life. My responsibility as a supporter ends when you are grown up. After that, you decide whether you want to travel in a public transport or in your limousine, whether rich or poor.
7. You honor your words, but don't expect others to be so. You can be good to people, but don't expect people to be good to you. If you don't understand this, you would end up with unnecessary troubles.
8. I have bought lotteries for umpteen years, but I never strike any prize. That shows if you want to be rich, you have to work hard! There is no free lunch!
9. No matter how much time I have with you, let's treasure the time we have together. We do not know if we would meet again in our next life.
Your Ever loving Dad.
Following is a letter to his son from a renown Hong Kong TV broadcaster cum Child Psychologist. The words are actually applicable to all of us, young or old, children or parents.!
I am writing this to you because of 3 reasons
1.Life, fortune and mishaps are unpredictable, nobody knows how long he lives. Some words are better said early.
2.I am your father, and if I don't tell you these, no one else will.
3.What is written is my own personal bitter experiences that perhaps could save you a lot of unnecessary heartaches.
Remember the following as you go through life
1. Do not bear grudge (harbor ill feelings) towards those who are not good to you. No one has the responsibility of treating you well, except your mother and I. To those who are good to you, you have to treasure it and be thankful, and ALSO you have to be cautious, because, everyone has a motive for every move. When a person is good to you, it does not mean he really likes you. You have to be careful, don't hastily regard him as a real friend.
2. No one is indispensable, nothing in the world that you must possess. Once you understand this idea, it would be easier for you to go through life when people around you don't want you anymore, or when you lose what/who you love most.
3. Life is short. When you waste your life today, tomorrow you would find that life is leaving you. The earlier you treasure your life, the better you enjoy life.
4. Love is but a transient feeling, and this feeling would fade with time and with one's mood. If your so called loved one leaves you, be patient, time will wash away your aches and sadness. Don't over exaggerate the beauty and sweetness of love, and don't over exaggerate the sadness of falling out of love.
5. A lot of successful people did not receive a good education, that does not mean that you can be successful by not studying hard! Whatever knowledge you gain is your weapon in life. One can go from rags to riches, but one has to start from some rags!
6. I do not expect you to financially support me when I am old, either would I financially support your whole life. My responsibility as a supporter ends when you are grown up. After that, you decide whether you want to travel in a public transport or in your limousine, whether rich or poor.
7. You honor your words, but don't expect others to be so. You can be good to people, but don't expect people to be good to you. If you don't understand this, you would end up with unnecessary troubles.
8. I have bought lotteries for umpteen years, but I never strike any prize. That shows if you want to be rich, you have to work hard! There is no free lunch!
9. No matter how much time I have with you, let's treasure the time we have together. We do not know if we would meet again in our next life.
Your Ever loving Dad.
(sent by bro Najmuddin)
| WILADAT MUBARAK OF OUR BELOVED 11TH IMAM (A.S.) 8TH RABI-UL-AKHAR | for everyone |
THE TEAM OF ABBASALAM.MULTIPLY.COM WOULD LIKE TO CONGRATULATE OUR LIVING IMAM (A.T.F.S.) AND YOU ALL ON THIS HAPPY OCCASION OF THE WILADAT OF OUR BELOVED 11TH IMAM HASAN AL-ASKARI (A.S.).
Imam Hasan ibn 'Ali al- 'Askari, the son of the tenth Imam, was born in 232/845 and according to some Shi'ite sources was poisoned and killed in 260/872 through the instigation of the 'Abbasid caliph Mu'tamid. The eleventh Imam gained the Imamate, after the death of his noble father, through Divine Command and through the decree of the previous Imams. During the seven years of his Imamate, due to untold restrictions placed upon him by the caliphate, he lived in hiding and dissimulation (taqiyyah). He did not have any social contact with even the common people among the Shi'ite population. Only the elite of the Shi'ah were able to see him. Even so, he spent most of his time in prison.
| Top 10 Mobile Battery Saving Tips : | for everyone |
If you're expecting a call and your battery icon starts blinking, the first thing you should do is find a charger. But if that's not an option, here are ten things you can do to hang on. We'll skip the usual tips about the 'memory effect' and which battery type is better — NiCd or Li-Ion — because you don't really have a choice in that.
Close Background Applications
If you're using a Smartphone, close applications that you don't need. Applications that stay active in the background use up a bit of CPU, which uses up battery. Make sure you 'exit' the applications from the menu, not by pressing the 'End' key, as that merely puts the application in the background. In Series 60 Smart phones (mostly Nokia’s), hold down the 'Menu' key to get a list of all applications running in the background to close them. In Windows Mobile 5 phones, open the 'Memory' application and check the 'Running programs' tab to close them.
Turn Down Screen Brightness
The screen is one of the most power-consuming parts of the mobile phone. The lower the brightness, the lesser power it needs. Keep it as low as you can, so long as you can still see it! Also, some phones like the E61 and the BlackBerry Pearlcome with auto-adjust features that increase the brightness in brightly lit areas and dim it in low-light areas. If you're setting the brightness low, make sure that auto-adjust is turned off.
Don't Use Animated Wallpapers or Screensavers
The animations in wallpapers and screensavers can drain a bit of battery as they also consume a wee bit of CPU. Turn them off.
Turn Off Keypad Lights
If you've been using the phone for a while, you may be able to use the keys without seeing them. If this is the case, the keypad backlight can be turned off. However, not a lot of phones support this, but it's worth considering if your phone does.
Decrease Screen Standby Time Out
The time till your screen dims out and/or gets turned off is configurable in most phones. 10 seconds is good, 5 seconds is better. Set it as low as you can go without it becoming inconvenient.
Turn Off Vibration
Probably the second most power-consuming feature of any mobile phone is the built-in vibration alert. See if you can do without it.
Turn Down Ringer Volume, Keypad Tones and Speaker During Calls
If you're mostly indoors, like in the office or at home, a low ringer volume can go a bit towards saving your battery. Most phones also have DTMF-like keypad tones, which are not necessary if the keypad has decent tactile feedback. I keep them turned off most of the time — you can try it too. Volume of the earpiece when you're on a call can also be lowered, and that helps too.
Disable Voice Clarity / EFR / Voice Privacy
Almost all phones now do Enhanced Full Rate (EFR) for voice communication that consumes a little more power. In most cases, the enhanced quality of EFR doesn't make a difference thanks to the high noise levels in our city. Keep it off, you probably won't miss it. Some phones (mostly Samsungs) have a 'voice privacy' feature which can also be turned off to save battery.
Turn off 3G / GPRS / EDGE
Most 3G/UMTS/WCDMA phones keep searching for 3G coverage by default. In India, they'll keep searching till 2008, draining your battery, so go to the network selection screen and choose GSM-only. If your phone has a secondary camera near the screen, it's a 3G phone. Check your phone’s specs on the website if you aren't sure. Sometimes, even regular GPRS or EDGE connections stay active in the back, so make sure you specifically disconnect when you're done browsing the web.
Close Background Applications
If you're using a Smartphone, close applications that you don't need. Applications that stay active in the background use up a bit of CPU, which uses up battery. Make sure you 'exit' the applications from the menu, not by pressing the 'End' key, as that merely puts the application in the background. In Series 60 Smart phones (mostly Nokia’s), hold down the 'Menu' key to get a list of all applications running in the background to close them. In Windows Mobile 5 phones, open the 'Memory' application and check the 'Running programs' tab to close them.
Turn Down Screen Brightness
The screen is one of the most power-consuming parts of the mobile phone. The lower the brightness, the lesser power it needs. Keep it as low as you can, so long as you can still see it! Also, some phones like the E61 and the BlackBerry Pearlcome with auto-adjust features that increase the brightness in brightly lit areas and dim it in low-light areas. If you're setting the brightness low, make sure that auto-adjust is turned off.
Don't Use Animated Wallpapers or Screensavers
The animations in wallpapers and screensavers can drain a bit of battery as they also consume a wee bit of CPU. Turn them off.
Turn Off Keypad Lights
If you've been using the phone for a while, you may be able to use the keys without seeing them. If this is the case, the keypad backlight can be turned off. However, not a lot of phones support this, but it's worth considering if your phone does.
Decrease Screen Standby Time Out
The time till your screen dims out and/or gets turned off is configurable in most phones. 10 seconds is good, 5 seconds is better. Set it as low as you can go without it becoming inconvenient.
Turn Off Vibration
Probably the second most power-consuming feature of any mobile phone is the built-in vibration alert. See if you can do without it.
Turn Down Ringer Volume, Keypad Tones and Speaker During Calls
If you're mostly indoors, like in the office or at home, a low ringer volume can go a bit towards saving your battery. Most phones also have DTMF-like keypad tones, which are not necessary if the keypad has decent tactile feedback. I keep them turned off most of the time — you can try it too. Volume of the earpiece when you're on a call can also be lowered, and that helps too.
Disable Voice Clarity / EFR / Voice Privacy
Almost all phones now do Enhanced Full Rate (EFR) for voice communication that consumes a little more power. In most cases, the enhanced quality of EFR doesn't make a difference thanks to the high noise levels in our city. Keep it off, you probably won't miss it. Some phones (mostly Samsungs) have a 'voice privacy' feature which can also be turned off to save battery.
Turn off 3G / GPRS / EDGE
Most 3G/UMTS/WCDMA phones keep searching for 3G coverage by default. In India, they'll keep searching till 2008, draining your battery, so go to the network selection screen and choose GSM-only. If your phone has a secondary camera near the screen, it's a 3G phone. Check your phone’s specs on the website if you aren't sure. Sometimes, even regular GPRS or EDGE connections stay active in the back, so make sure you specifically disconnect when you're done browsing the web.
| IMAM MAHDI ASSOCIATION OF MARJAEYA | for everyone |
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I.M.A.M. | Imam Mahdi Association of Marjaeya | 13357 Michigan Ave | Dearborn | MI | 48126
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| CLOTHING TO COVER YOUR SHAME -WOMEN..... | for everyone |
| 108 – Rule: It is wajib for women to cover their entire body from non-Mahram Men; with the exception of their face and hands, as long as the following conditions are met: 1. Their face and hands must not have any kind of beautification (zinat) on them. 1. One will not look at their face or hands with the intention of lust. Women must cover their body and hair from non-Mahram men, even if there is no harm of falling into sin and even if there is no intention of deriving pleasure. A woman must cover her entire body except her face and hands from non-Mahram men, with the condition that there is no zinat on these parts and that her intention is not that she wants non-Mahram men to look at these parts. However, if non-Mahram men look at her face and hands with the intention of deriving pleasure, then it is not necessary for the woman to cover her face and hands. According to Ihtiyat Wajib, women must also cover their face and hands from non-Mahram men. Women must cover the hair (on their head) and their body from non-Mahram men, with the exception of their face and hands; and if they fear that by not covering these parts they will fall into sin, or if their intention of not covering these parts is to make men look at them with a haram look, then in either of these two scenarios, it is not permitted to keep these two parts uncovered. A Woman must cover her entire body, with the exception of her face and hands from non-Mahram men; and in the event that there is any zinat on her face or hands, such as a ring or if she has shaped her eyebrows, or she has applied Surma to her eyes, even if these things are common among old women, it is not wajib to cover them. In other than these scenarios, a woman must cover her zinat from non-Mahram men. However, according to Ihtiyat Mustahab, a woman should cover her face and hands from a non-Mahram, even if there is no zinat on them. 109 – Rule: According to Ihtiyat Wajib, women must cover a bit more of their face and hands than that which is normally covered. (The face is said to be that part which is wajib to wash in Wuzhu, and it is stated that the hands are the part from the wrist to the fingertips.) According to Ihtiyat Wajib, the entire face and hands must be covered from non-Mahram men. According to Ihtiyat Mustahab, it is better for a woman to cover her face from non-Mahram men. 110 – Question: According to the laws of Islam, is it allowed to expose the sole, top, malleolus and the heel of the foot, in front of non-Mahram men? Answer: It is not allowed. Therefore: Women are not permitted to go in front of non-Mahram men without socks on their feet, or with their feet showing, go to a nearby store to buy even just one item. Also, if there are non-Mahram men in the house, then it is not permitted to come in their presence without having socks on, even if it may be one’s husband’s brother, a sister’s husband, or any other non-Mahram men. 111 – Rule: It is not permitted for women to reveal or expose the part under the chin, the neck, the ears, the chest or the forearm up to the upper arm; and therefore one must ensure that these parts are also covered from non-Mahram men. Note: Women must pay close attention to the following: In the house or in other places in which there are non-Mahram men present; if one is wearing something with short sleeves, or if one has long sleeves on and one is trying to reach to something which is high up; or taking something from the hands of a non-Mahram man; or offering fruits or other things to the non-Mahram; or when buying things from the store; or when carrying something big and heavy – in all these and other instances in which there is a chance of the sleeves going up and the arm or any part of the body becoming exposed, women must be extra cautious (to ensure that those parts which must be covered, remain covered) . 112 – Question: What is the extent of the Islamic hijab for women? For this purpose, does the wearing of clothing that is long and loose fitting, with pants and a scarf suffice? Essentially, what are the basics in the clothing and covering that a woman must observe in front of others? Answer: It is wajib that the entire body of a woman, with the exception of the face and hands up to the wrist, is covered from non-Mahram men. The clothing that has been mentioned, if it covers that part which is wajib, then it is not a problem; but it is better to wear a chador. One must also refrain from that clothing which draws the attention of non-Mahram men. Answer: It is wajib that the entire body of a woman is covered from non-Mahram men, and according to Ihtiyat Wajib, the face and hands must also be covered. The clothing that has been mentioned, if it covers that part which is wajib, then it is not a problem; but it is better to wear a chador. One must also refrain from that clothing which draws the attention of non-Mahram men. 113 – Question: Is it allowed to wear a mantou and pants in which the shape of the body is visible, in the presence of non-Mahram men? Answer: From the point of hijab and covering, it is sufficient, but in the event that showing the shape of the body would lead to lust or corruption, then it must be covered. Answer: If it does not arouse or excite (others), and there is no corruption (in wearing it), and in the event that it is not considered as a zinat, then it is not a problem. Answer: In the event that it draws the attention of others (non-Mahram men), then it is not permitted. 114 – Rule: Women are not permitted to raise their sleeves (to show their arms) to non-Mahram men in order to get an injection, have their blood pressure checked, taking of the pulse, or for any other reason, except in the case of necessity. 115 – Question: I am a woman who must have an injection everyday and there is a clinic near my house in which a man gives the injections. However, there is another clinic that is further away in which a woman also gives the injection, but because it is far away, I must travel by car (to get to it). Am I allowed to go to the man to have the injection? Answer: It is not allowed, except in the case of necessity. 116 – Question: Are women allowed to go to a male doctor without investigating and inquiring if there is a female doctor available or not? Answer: It is not allowed. Answer: In the event that it is an emergency, it is not a problem. 117 – Question: In our city, there is a female doctor and a male one, but the male doctor is more specialized and experienced. Is it allowed for women to go to the male doctor? Answer: In the event that the female doctor can not treat the illness, then it is not a problem. ABGKLMT Answer: In the event that the male doctor can treat the patient better, then it is not a problem. Rules Related to Wearing Socks 118 – Question: Is it allowed to wear thick socks in which the shape of the foot is visible in front of non-Mahram men, or not? Answer: In the event that there is no corruption related to it, and the skin of the feet does not show, then it is not a problem. Answer: If it leads to corruption and sin, then it is not permitted. Answer: In addition to this, the socks must not be of the type that would be considered as a zinat. 119 – Rule: Wearing of thin, see-thru socks in which the skin of the feet is visible is not considered as covering, and therefore, women must refrain from wearing these kinds of socks in the presence of non-Mahram men. 120 – Question: There are some women who wear pants, and then pull their socks over top of the pants in such a way that the shape of the bottom of their legs show – what is the ruling for wearing socks in this manner? Answer: It is not a problem. Answer: In the event that it leads others to excitement or pleasure, then it is not allowed. Answer: If it leads to sin or corruption, then it is not allowed. Answer: In the event that it does not lead to falling into sin and there is no corruption, it is not a problem. 121 – Question: What is the ruling for wearing flashy, repelling-coloured clothing, and clothing that draws the attention of others, in places where non-Mahram men are present, such as universities, stores, etc ... Answer: With the assumption that the clothing is arousing, it is haram. Answer: Although it is not a problem, however, Muslims must maintain their dignity even in their (type of) clothing. Answer: With the assumption that the clothing is arousing, and leads one to corruption, it is haram. Answer: If the clothing of the woman is clothing that is considered as zinat, then it is wajib to cover it from the view of non-Mahram men, in the same way that it is wajib to cover the body from their view. Rules Related to the Chador 122 – Question: Is it permitted to wear that type of chador that in the sunlight shows a bit of the body – in the presence of non-Mahram men? Answer: In the event that the skin of the body does not show, and there is no fear of falling into sin, it is not a problem. Answer: In all instances, the woman must cover her self in such a way so as not to attract the attention of others (non-Mahram men). Answer: According to Ihtiyat Wajib, it is not allowed to wear such a chador. 123 – Question: What is the ruling on wearing a chador made of Sherman (a type of fabric)? Answer: In the event that according to the general population it not be considered as drawing the attention (of others), it is not a problem. Note: Attracting of attention (of others) is of two types: sometimes in certain places, no women are known to wear this Sherman Chador, and in this case a woman wearing it, would attract the attention (of others), and thus, it is not allowed for her to wear it. In the second instance, there may be a place where women wear the Sherman Chador, however, one wears it in such a way so as to attract the attention of others, in which case this too is not permitted. 124 – Rule: It is not allowed to wear those types of chadors in which the hair or the shape of the hand of the woman shows through or to wear these types of chador in which their hair shows or the shape of their hands shows through, especially if there are non-Mahram men (in the house), and women must refrain from wearing these types of chador. 125 – Question: If a woman wears a type of chador in which the shape of her body can be seen through it, but she is wearing enough clothing under the chador, for example, she is wearing a scarf on her head, socks, and long sleeve clothing, then is it Islamically permissible (to wear such a chador)? Answer: In the event that the body (skin) can not be seen and by wearing such a chador there is no fear of corruption, then it is not a problem. Note: Those women who use chador as their hijab, in the following examples, must be extra careful of their covering: 1. At the time of buying and selling something with non-Mahram men; while fixing their chador in the presence of non-Mahram men; taking or giving things to them; working in the presence of non-Mahram men, whether it be in the house or outside of the house; washing clothes, dishes or anything else in the presence of non-Mahram men; setting the table and cleaning up after a meal, etc ... 2. In all of the above mentioned examples, and those that are related to these, it is recommended that women should wear sufficient clothing underneath their chador, and that they make use of a scarf or maqnah. Also, they should wear “add-on sleeves” in the event that the clothing they are wearing under the chador is short sleeved so as to observe the complete hijab and to gain the pleasure of Allah (SWT). 126 – Question: If a close family member proposes to a girl but she does not accept his marriage proposal, then later on if these two meet each other, and in the event the man is still single, how should the girl act and behave in front of him? Should she observe more than that which wajib in her hijab or be extra careful while speaking to him or not? Answer: One must keep away from all those actions that may lead to corruption and sins. Therefore: For example, according to the fatawa of the late Ayatullah Khomeini, if keeping the face and hands open leads the young man to look at her with the intention of lust, then she must cover her face and hands and if speaking to him leads him to falling into corruption, then she must also keep away from this. Rules Related to Beautification (Zinat) 127 – Question: What is meant by beautification (zinat)? Answer: Everything that the general public regards as beautification, and people refer to it as such. 128 – Question: If a woman applies surma – not with the intention of it being for beauty, but instead for the benefits that are in it, then in this case, must it be concealed from the view of non-Mahram men? Answer: If the general population regard it as being a means of beautification then it must be concealed, whether one’s intention for using it is beautification, or not. Answer: It would be considered as zinat. Answer: If she applies the surma in such a way that even old women or elderly women use it, then even if it is for beautification, it is not necessary to cover it from non-Mahram men. 129 – Question: Must a woman who has had her eyebrows shaped (hair plucked from the eyebrows) cover them (in the presence of non-Mahram men) in order to observe the true Islamic hijab, or is she permitted to have them exposed? Answer: She must cover them. Answer: If it is arousing or stimulating, then she must cover them, and in other than this, according to Ihtiyat (she must cover it). Answer: In the event that according to the general public it would be considered as a beautification, then it is necessary to cover it. Answer: If beautifying the face (either by plucking the eyebrows or having them shaped) is done in such a way that even elderly women perform it, then it is not necessary to cover it. 130 – Rule: Women are allowed to cover only that part of the face or hands that has some beauty on it, and it is not wajib that the rest of the face (or hands) be covered. Therefore: If a woman only has the bottom part of the eyebrows shaped, then she can just cover that part of her face with her scarf or chador; and in the event that the rest of her face does not have any beautification on it, then it is not a problem if that portion is exposed (without the zinat). Answer: According to Ihtiyat Wajib, in all instances the face and hands must be covered from non-Mahram men, whether they have any beautification on them or not. |
| CLOTHING TO COVER YOUR SHAME....... | for everyone |
“O children of Adam! We have indeed sent down to you clothing to cover your shame, and (clothing) for beauty and clothing that guards (against evil), that is the best. This is of the communications of Allah that they may be mindful.”Al-Qur’an · Surah A’raf · Ayah 26
79 – Rule: It is haram for men to wear clothing that is made of 100% pure silk, even if it is a skull-cap or a belt, regardless of whether or not it can be seen by a man or a woman who is a Mahram or non-Mahram.
It is haram for men to wear clothing that is made of 100% pure silk, but as for things such as a skull-cap, belt or socks which in itself can not be used to cover the private parts, if they are made of 100% pure silk then apparently it is allowed to read the Salat (with these things on the person) although it is against Ihtiyat.
Attention: This explanation is in the meaning of Ihtiyat Mustahab and therefore according to his ruling, according to Ihtiyat Mustahab, at the time of Salat, men should not have on things like a skull-cap, socks, etc (made of pure silk) ...
It is haram for men to wear clothing that is made of 100% pure silk. Also, according to Ihtiyat Wajib, it is not allowed for men to wear things such as a skull-cap, belt, etc… that in itself can not be used to cover the private parts, if they are made from 100% silk.
80 – Rule: If the entire or a part of the lining of clothing is made from 100% pure silk, then it is not allowed for a man to wear it.
If the amount of silk is less than the size of four closed fingers, then it is not a problem, and any amount more than this is haram for men to wear.
81 – Rule: It is haram for men to wear clothing that is made of 100% pure silk, even if it is the clothing that is not apparent, for example, underclothing.
82 – Rule: It is not a problem to wear clothing that has braids or laces made of silk, or if it has a patch or emblem made of silk on it.
83 – Rule: It is not a problem to have something made of pure silk with you, such as a handkerchief in the pocket.
84 – Rule: If a type of clothing is made of a mix of silk and something other than silk, then in the event that the term 100% silk can not be applied to that clothing, it is not a problem to wear it. However, if it is such that it can be referred to as 100% silk, then it is not permitted to wear it.
85 – Rule: It is not a problem to wear clothing if one is in doubt whether it is 100% silk or something else.
86 – Rule: It is not a problem to wear clothing that has been stitched with thread made of silk. AGKLMS Apparently, it is allowed.
87 – Rule: It is haram for men to beautify themselves with gold, or wear clothing that has been stitched with gold, whether it be something apparent or hidden, and the Salat prayed (by a man who has gold on) is void. Therefore, if for example, a man is wearing gold chain around his neck, then even if it is hidden (under his shirt), it is still haram.
88 – Rule: It is not allowed for men to beautify themselves with anything made of gold, whether it is something apparent or hidden.
Therefore: It is not allowed for a man to wear a gold bracelet or a gold necklace, even if it is under the clothing and can not be seen. Also, it is not allowed to wear a gold watch or gold cuff links or any other type of beautification that is made of gold.
89 – Rule: According to Ihtiyat Wajib, men must not wear glasses made of gold either.
It is haram for men to wear glasses made of gold.
90 – Rule: White gold does not have the same ruling as yellow gold, and the wearing of it for men is not a problem, except that which is in reality yellow gold, but only the colour of it has changed.
If white gold is a metal other than yellow gold, then it is not a problem for men to wear it.
If white gold is referred to as gold and is the same thing as yellow gold, then it is not allowed for men to wear it.
91 – Rule: It is not a problem to beautify or decorate one’s self with something that is gold coated, in the event that in reality it can not be considered as gold.
92 – Rule: If something is a mixture of yellow gold and another metal, and if the yellow gold has become mixed such that in reality it is no longer considered as yellow gold, then it does not have the ruling as gold. AM It is not allowed for mean to wear anything that is a mixture of gold and other than gold.
93 – Rule: If a man doubts whether an item is made of gold or not, then the usage of it for him is not a problem.
If it is considered as gold, then it is not allowed.
94 – Question: What is the ruling for a man if he purchases a gold ring or a gold watch for his wife, and in order to see if it will fit or to protect it, puts it on his hand? What is the ruling for this if it is during Salat or even otherwise?
Answer: It is haram for the man; and his Salat while wearing it, is void.
95 – Question: A man buys a gold ring for his wife and in order to check the size, he puts it on his finger. Does this amount of wearing it have any relevance or not?
Answer: In this instance, for that amount of time (that he is just trying it), is not a problem.
Covering for Men in Front of Maharim, Men, and Others
96 – Rule: Men must cover their private parts from other men and those women that are his Mahram, however it is not Wajib to cover the rest of their body from them.
97 – Question: Is it sufficient for a man to (only) wear swimming trunks or other types of under clothing which show the shape of the private parts, but do not show the skin, in front of others?
Answer: If there is no fear of falling into sin, then it is not a problem.
Answer: If it leads to corruption or falling into sin, then it is not allowed.
98 – Rule: It is haram for a man not to cover a part of his body with the intention of making others fall into sin.
That amount of the body that must be covered, is the same amount of the body that is haram to be left open, even if others will not fall into sin. As for those parts of the body that are not wajib to be covered, if it (being kept open) will lead one to commit a haram act, then it is wajib to cover that area as well.
99 – Rule: It is haram to take off one’s clothes in the presence of other men or one’s Maharim with the intention of sexually arousing others. One’s spouse is an exception.
That amount of the body that must be covered, is the same amount of the body that is haram to be left open, even if others will not fall into sin. As for those parts of the body that are not wajib to be covered, if it (being kept open) will lead one to commit a haram act, then it is wajib to cover that area as well.
100 – Rule: Doctors are not an exception to the above rules and therefore men must keep their private parts covered in front of them as well, except in the case of necessity.
Summary: That which is an exception to the covering of men is in the case of a necessity. Thus, if a man is compelled, he is permitted to expose his private parts in front of the doctor (for example, some illnesses in which it is necessary to expose the private parts in order to be cured). In cases other than this (such as for birth control, except in the case of necessity), a man must cover his private parts in front of others, even if it may be his father, brother, or son. He must also cover his private parts from other Maharim like such as his sister, mother, aunt, and anyone else.
Covering of Men in the Presence of Non-Mahram Women
101 – Rule: A man must cover his private parts when in the presence of non-Mahram women, but it is not wajib to cover the rest of his body.
According to Ihtiyat Wajib, a man must cover his body from non-Mahram women even if it (not covering the body) does not lead one to a haram act; but if it does lead one to it, then without a doubt it is wajib to cover the body in the same way that covering the private parts from the view of non-Mahram women is wajib.
102 – Rule: According to Ihtiyat Mustahab, men must cover other parts of the body that are normally covered by men, while in the presence of non-Mahram women, especially if the man knows that the non-Mahram women may look at them with the intention of lust.
According to Ihtiyat Wajib, men must cover their body from the view of non-Mahram women, even if it does not lead one to a haram act, and if it does, then without doubt it is wajib to cover it.
According to Ihtiyat Wajib, a man must cover those parts that are commonly covered by men, in the event that he knows that a non-family member woman will look at him.
Therefore: Men must cover the area above their wrist, the chest, the feet and other parts that men usually cover from non-Mahram women who are in their presence. As for covering the other parts such as the head, face, and hands, it is not necessary.
103 – Rule: It is haram to expose any part of the body with the intention of sexually arousing non-Mahrams.
If it helps or leads one to commit a haram act, then without a doubt it is wajib to cover the body.
Therefore: It is haram for a man to expose his arms, chest or any other part of his body with the intention of having non-Mahram women look at him. Also, it is haram for him to wear a see-thru shirt with the intention of having non-Mahram women look at his body, thus he must also refrain from these acts. If clothing such as a short sleeve shirt is worn, however not with the intention of arousing others, but it is known that others may fall into sin, then according to Ihtiyat Mustahab one should not wear such clothing.
104 – Question: Can a non-Mahram woman give an injection to a man, take his blood pressure, or take an x-ray of him?
Answer: If it necessitates touching or a forbidden look at the body of the man, then it is not allowed, except in the case of necessity.
Looking at the body of a non-Mahram man, if it does not lead one to commit a haram act, then according to Ihtiyat Wajib, is not allowed; and if it will lead one to commit a haram act, then without doubt, it is haram to look at his body. In either scenario, it is not allowed to touch the body of a non-Mahram man except in the case of a necessity.
105 – Question: In the event that a man knows that a non-Mahram woman will look at him, can he expose a bit more of his body than that which is normally covered by men? For example, can he be in the house with his underclothes on, go out to wash carpets, or his car, etc… roll up his pants in the event that he know that non-Mahram women will look at him, or swim in the presence of non-Mahram women?
Answer: If it is with the intention of leading others into something forbidden, then it is haram; and in situations other than this, it is still better to refrain from it, especially if the onlookers are young women.
Answer: If it leads one to a haram act, then it is not permitted; but even if it does not lead one to a haram act, according to Ihtiyat Wajib the man must cover his body from the view of non-Mahram.
Answer: If it is with the intention of leading others into something forbidden, then it is haram, and if not, then according to Ihtiyat Wajib, one must still cover that which is normally covered.
Covering for Men in the presence of Children
Children that are not Mumayyiz :
106 – Rule: It is not wajib to cover any part of the body – even the private parts, if the child is not Mumayyiz, whether the child is a boy or a girl.
If the child is Mumayyiz:
107 – Rule: Men must cover their private parts from a child who is Mumayyiz, whether it is a boy or a girl, Mahram or a non-Mahram.
Therefore: Men must cover their private parts in front of their Mumayyiz children in the showers and other places.
According to Ihtiyat Wajib, a man must cover his body from girls who have not yet completed 9 years of age, but who understand good and bad, even if there is no intention of sexual pleasure.
It is haram for men to wear clothing that is made of 100% pure silk, but as for things such as a skull-cap, belt or socks which in itself can not be used to cover the private parts, if they are made of 100% pure silk then apparently it is allowed to read the Salat (with these things on the person) although it is against Ihtiyat.
Attention: This explanation is in the meaning of Ihtiyat Mustahab and therefore according to his ruling, according to Ihtiyat Mustahab, at the time of Salat, men should not have on things like a skull-cap, socks, etc (made of pure silk) ...
It is haram for men to wear clothing that is made of 100% pure silk. Also, according to Ihtiyat Wajib, it is not allowed for men to wear things such as a skull-cap, belt, etc… that in itself can not be used to cover the private parts, if they are made from 100% silk.
80 – Rule: If the entire or a part of the lining of clothing is made from 100% pure silk, then it is not allowed for a man to wear it.
If the amount of silk is less than the size of four closed fingers, then it is not a problem, and any amount more than this is haram for men to wear.
81 – Rule: It is haram for men to wear clothing that is made of 100% pure silk, even if it is the clothing that is not apparent, for example, underclothing.
82 – Rule: It is not a problem to wear clothing that has braids or laces made of silk, or if it has a patch or emblem made of silk on it.
83 – Rule: It is not a problem to have something made of pure silk with you, such as a handkerchief in the pocket.
84 – Rule: If a type of clothing is made of a mix of silk and something other than silk, then in the event that the term 100% silk can not be applied to that clothing, it is not a problem to wear it. However, if it is such that it can be referred to as 100% silk, then it is not permitted to wear it.
85 – Rule: It is not a problem to wear clothing if one is in doubt whether it is 100% silk or something else.
86 – Rule: It is not a problem to wear clothing that has been stitched with thread made of silk. AGKLMS Apparently, it is allowed.
87 – Rule: It is haram for men to beautify themselves with gold, or wear clothing that has been stitched with gold, whether it be something apparent or hidden, and the Salat prayed (by a man who has gold on) is void. Therefore, if for example, a man is wearing gold chain around his neck, then even if it is hidden (under his shirt), it is still haram.
88 – Rule: It is not allowed for men to beautify themselves with anything made of gold, whether it is something apparent or hidden.
Therefore: It is not allowed for a man to wear a gold bracelet or a gold necklace, even if it is under the clothing and can not be seen. Also, it is not allowed to wear a gold watch or gold cuff links or any other type of beautification that is made of gold.
89 – Rule: According to Ihtiyat Wajib, men must not wear glasses made of gold either.
It is haram for men to wear glasses made of gold.
90 – Rule: White gold does not have the same ruling as yellow gold, and the wearing of it for men is not a problem, except that which is in reality yellow gold, but only the colour of it has changed.
If white gold is a metal other than yellow gold, then it is not a problem for men to wear it.
If white gold is referred to as gold and is the same thing as yellow gold, then it is not allowed for men to wear it.
91 – Rule: It is not a problem to beautify or decorate one’s self with something that is gold coated, in the event that in reality it can not be considered as gold.
92 – Rule: If something is a mixture of yellow gold and another metal, and if the yellow gold has become mixed such that in reality it is no longer considered as yellow gold, then it does not have the ruling as gold. AM It is not allowed for mean to wear anything that is a mixture of gold and other than gold.
93 – Rule: If a man doubts whether an item is made of gold or not, then the usage of it for him is not a problem.
If it is considered as gold, then it is not allowed.
94 – Question: What is the ruling for a man if he purchases a gold ring or a gold watch for his wife, and in order to see if it will fit or to protect it, puts it on his hand? What is the ruling for this if it is during Salat or even otherwise?
Answer: It is haram for the man; and his Salat while wearing it, is void.
95 – Question: A man buys a gold ring for his wife and in order to check the size, he puts it on his finger. Does this amount of wearing it have any relevance or not?
Answer: In this instance, for that amount of time (that he is just trying it), is not a problem.
Covering for Men in Front of Maharim, Men, and Others
96 – Rule: Men must cover their private parts from other men and those women that are his Mahram, however it is not Wajib to cover the rest of their body from them.
97 – Question: Is it sufficient for a man to (only) wear swimming trunks or other types of under clothing which show the shape of the private parts, but do not show the skin, in front of others?
Answer: If there is no fear of falling into sin, then it is not a problem.
Answer: If it leads to corruption or falling into sin, then it is not allowed.
98 – Rule: It is haram for a man not to cover a part of his body with the intention of making others fall into sin.
That amount of the body that must be covered, is the same amount of the body that is haram to be left open, even if others will not fall into sin. As for those parts of the body that are not wajib to be covered, if it (being kept open) will lead one to commit a haram act, then it is wajib to cover that area as well.
99 – Rule: It is haram to take off one’s clothes in the presence of other men or one’s Maharim with the intention of sexually arousing others. One’s spouse is an exception.
That amount of the body that must be covered, is the same amount of the body that is haram to be left open, even if others will not fall into sin. As for those parts of the body that are not wajib to be covered, if it (being kept open) will lead one to commit a haram act, then it is wajib to cover that area as well.
100 – Rule: Doctors are not an exception to the above rules and therefore men must keep their private parts covered in front of them as well, except in the case of necessity.
Summary: That which is an exception to the covering of men is in the case of a necessity. Thus, if a man is compelled, he is permitted to expose his private parts in front of the doctor (for example, some illnesses in which it is necessary to expose the private parts in order to be cured). In cases other than this (such as for birth control, except in the case of necessity), a man must cover his private parts in front of others, even if it may be his father, brother, or son. He must also cover his private parts from other Maharim like such as his sister, mother, aunt, and anyone else.
Covering of Men in the Presence of Non-Mahram Women
101 – Rule: A man must cover his private parts when in the presence of non-Mahram women, but it is not wajib to cover the rest of his body.
According to Ihtiyat Wajib, a man must cover his body from non-Mahram women even if it (not covering the body) does not lead one to a haram act; but if it does lead one to it, then without a doubt it is wajib to cover the body in the same way that covering the private parts from the view of non-Mahram women is wajib.
102 – Rule: According to Ihtiyat Mustahab, men must cover other parts of the body that are normally covered by men, while in the presence of non-Mahram women, especially if the man knows that the non-Mahram women may look at them with the intention of lust.
According to Ihtiyat Wajib, men must cover their body from the view of non-Mahram women, even if it does not lead one to a haram act, and if it does, then without doubt it is wajib to cover it.
According to Ihtiyat Wajib, a man must cover those parts that are commonly covered by men, in the event that he knows that a non-family member woman will look at him.
Therefore: Men must cover the area above their wrist, the chest, the feet and other parts that men usually cover from non-Mahram women who are in their presence. As for covering the other parts such as the head, face, and hands, it is not necessary.
103 – Rule: It is haram to expose any part of the body with the intention of sexually arousing non-Mahrams.
If it helps or leads one to commit a haram act, then without a doubt it is wajib to cover the body.
Therefore: It is haram for a man to expose his arms, chest or any other part of his body with the intention of having non-Mahram women look at him. Also, it is haram for him to wear a see-thru shirt with the intention of having non-Mahram women look at his body, thus he must also refrain from these acts. If clothing such as a short sleeve shirt is worn, however not with the intention of arousing others, but it is known that others may fall into sin, then according to Ihtiyat Mustahab one should not wear such clothing.
104 – Question: Can a non-Mahram woman give an injection to a man, take his blood pressure, or take an x-ray of him?
Answer: If it necessitates touching or a forbidden look at the body of the man, then it is not allowed, except in the case of necessity.
Looking at the body of a non-Mahram man, if it does not lead one to commit a haram act, then according to Ihtiyat Wajib, is not allowed; and if it will lead one to commit a haram act, then without doubt, it is haram to look at his body. In either scenario, it is not allowed to touch the body of a non-Mahram man except in the case of a necessity.
105 – Question: In the event that a man knows that a non-Mahram woman will look at him, can he expose a bit more of his body than that which is normally covered by men? For example, can he be in the house with his underclothes on, go out to wash carpets, or his car, etc… roll up his pants in the event that he know that non-Mahram women will look at him, or swim in the presence of non-Mahram women?
Answer: If it is with the intention of leading others into something forbidden, then it is haram; and in situations other than this, it is still better to refrain from it, especially if the onlookers are young women.
Answer: If it leads one to a haram act, then it is not permitted; but even if it does not lead one to a haram act, according to Ihtiyat Wajib the man must cover his body from the view of non-Mahram.
Answer: If it is with the intention of leading others into something forbidden, then it is haram, and if not, then according to Ihtiyat Wajib, one must still cover that which is normally covered.
Covering for Men in the presence of Children
Children that are not Mumayyiz :
106 – Rule: It is not wajib to cover any part of the body – even the private parts, if the child is not Mumayyiz, whether the child is a boy or a girl.
If the child is Mumayyiz:
107 – Rule: Men must cover their private parts from a child who is Mumayyiz, whether it is a boy or a girl, Mahram or a non-Mahram.
Therefore: Men must cover their private parts in front of their Mumayyiz children in the showers and other places.
According to Ihtiyat Wajib, a man must cover his body from girls who have not yet completed 9 years of age, but who understand good and bad, even if there is no intention of sexual pleasure.
| RELIGION SUPPORTS EVERY KIND OF FREEDOM ......... | for everyone |
Some people think that religion restricts individual freedom and disallows the fulfillment of some desires, whereas, in fact, the aim of religious teaching is not at all to put an end to logical freedom. Its aim is only to stop wastage of human energies and assets and to prevent their flow into improper and worthless channels.
For example, if religion forbids the use of intoxicants, gambling and improper indulgence in sex, does so for the safety of the body and soul of the individual and for the maintenance of social order.
This moral control is in keeping with the real spirit of freedom, for freedom means only that man should be able to take full advantage of the assets of existence to help in the evolution of the individual and the society. It does not at all mean squandering God-given energies and indulging in immoderation and libertinism.
Religion supports every kind of freedom that carries man forward towards evolution in various fields. Only this, is what freedom, in the real sense, means. Anything else is libertinism.
That is why religion allows man to use all good things in life, to wear any reasonable dress, to relish any good food and to take part in any healthy pastime. In short, it has allowed the use of all comforts and conveniences of life, and does not ask anyone to give up any such things.
For example, if religion forbids the use of intoxicants, gambling and improper indulgence in sex, does so for the safety of the body and soul of the individual and for the maintenance of social order.
This moral control is in keeping with the real spirit of freedom, for freedom means only that man should be able to take full advantage of the assets of existence to help in the evolution of the individual and the society. It does not at all mean squandering God-given energies and indulging in immoderation and libertinism.
Religion supports every kind of freedom that carries man forward towards evolution in various fields. Only this, is what freedom, in the real sense, means. Anything else is libertinism.
That is why religion allows man to use all good things in life, to wear any reasonable dress, to relish any good food and to take part in any healthy pastime. In short, it has allowed the use of all comforts and conveniences of life, and does not ask anyone to give up any such things.
The Holy Quran says: "Say: Who has forbidden the beautiful things of Allah which He has produced for His servants and the pure food ?"
Moreover, our religion calls upon us never to forget the exigencies and requirements of time and to keep ourselves well-informed about the latest developments in medicine, technology and industry.
The leader of Islam, Imam Sadiq (A) has said: "He who knows his time and its requirements, shall not be taken unaware by the dark events of life."
Our religion tells us that out of the new ideas, customs and usages we should choose what is useful and worthy and should discard what is improper and wrong. We must not follow others blindly and must not adopt anything that is not compatible with human dignity and the spirit of independent thinking.
The Holy Quran says, "Give glad tidings to my servants who listen to what is said and follow the best thereof. They are those whom Allah has guided and those who have good sense."
Moreover, our religion calls upon us never to forget the exigencies and requirements of time and to keep ourselves well-informed about the latest developments in medicine, technology and industry.
The leader of Islam, Imam Sadiq (A) has said: "He who knows his time and its requirements, shall not be taken unaware by the dark events of life."
Our religion tells us that out of the new ideas, customs and usages we should choose what is useful and worthy and should discard what is improper and wrong. We must not follow others blindly and must not adopt anything that is not compatible with human dignity and the spirit of independent thinking.
The Holy Quran says, "Give glad tidings to my servants who listen to what is said and follow the best thereof. They are those whom Allah has guided and those who have good sense."
| Islam recognizes only piety and knowledge as the touch-stones of superiority | for everyone |
Religion strongly opposes every discrimination based on color, race or class, because it regards all human beings as God's creatures and every country as God's country. According to it, all enjoy God's love and kindness equally and as such, all are equal.
According to the teachings of Islam, no man can be superior to another man on the basis of his color, race, descent, language or class.
Islam recognizes only piety and knowledge as the touch-stones of superiority .Allah says: "Man, we have created you from a male and a female, and we have divided you into nations and tribes, so that you may get to know one another. Surely the most honorable of you in the sight of Allah is he who is most pious."(Surah al- Hujurat, 49 :13)
Thus the role of religion in a world that has not yet been able even to solve the color problem, the question of class apart, is quite clear. Anyhow, it cannot be denied that every kind of religious thought or belief cannot produce the de-sired results.
Like every other intellectual movement, religion also requires correct guidance. Otherwise it assumes the form of superstition, monasticism, escape from positive life and pseudo-agnostic negative tendencies, the examples of which can even now be seen in the West, where people have become fed up with a mechanical life. It is only in such an atmosphere that for want of correct knowledge, religion is regarded as an obstructive factor.
According to the teachings of Islam, no man can be superior to another man on the basis of his color, race, descent, language or class.
Islam recognizes only piety and knowledge as the touch-stones of superiority .Allah says: "Man, we have created you from a male and a female, and we have divided you into nations and tribes, so that you may get to know one another. Surely the most honorable of you in the sight of Allah is he who is most pious."(Surah al- Hujurat, 49 :13)
Thus the role of religion in a world that has not yet been able even to solve the color problem, the question of class apart, is quite clear. Anyhow, it cannot be denied that every kind of religious thought or belief cannot produce the de-sired results.
Like every other intellectual movement, religion also requires correct guidance. Otherwise it assumes the form of superstition, monasticism, escape from positive life and pseudo-agnostic negative tendencies, the examples of which can even now be seen in the West, where people have become fed up with a mechanical life. It is only in such an atmosphere that for want of correct knowledge, religion is regarded as an obstructive factor.
| Surely those who are close to Allah, have no fear nor shall they grieve | for everyone |
A religious man, with firm belief in Allah, and of His munificence, does not find himself in utter desperation even in the worst moments of his life, because he knows well he is under the protection of a Being who is Almighty. With faith in the fact that every problem can be solved and every deadlock can be resolved with His help, he can overcome every disappointment and hopelessness.
For this very reason, it very seldom happens that a truly religious man suffers from the acute reactions of desperation like suicide, nervous breakdown or psychic ailments which are products of frustration and defeatism.
The Holy Quran says:
"Surely those who are close to Allah, have no fear nor shall they grieve." (Surah Younus, 10:62)
Imam Ja'far Sadiq (A) says: "A true believer can never commit suicide."
Thus, religious faith is, on the one hand, a motivating force, and on the other, it is a factor which enables man to face hardships with courage and saves him from the ill effects of failure and disappointment.
Following the downfall of the Nazis, says Bertrand Russell says there existed a danger of intellectual and ideological revolt in Germany, but no doubt, religion has been one of the biggest factors in that country's return to stability.
According to Dr. Durant, behavior of a man who is not blessed with reliance on religion suffers from special epicurean confusion, and the life which has not the comforting support of religion, is an unbearable burden.
For this very reason, it very seldom happens that a truly religious man suffers from the acute reactions of desperation like suicide, nervous breakdown or psychic ailments which are products of frustration and defeatism.
The Holy Quran says:
"Surely those who are close to Allah, have no fear nor shall they grieve." (Surah Younus, 10:62)
Imam Ja'far Sadiq (A) says: "A true believer can never commit suicide."
Thus, religious faith is, on the one hand, a motivating force, and on the other, it is a factor which enables man to face hardships with courage and saves him from the ill effects of failure and disappointment.
Following the downfall of the Nazis, says Bertrand Russell says there existed a danger of intellectual and ideological revolt in Germany, but no doubt, religion has been one of the biggest factors in that country's return to stability.
According to Dr. Durant, behavior of a man who is not blessed with reliance on religion suffers from special epicurean confusion, and the life which has not the comforting support of religion, is an unbearable burden.
| PROPHET MUSA (A.S.) AND DAUGHTERS OF PROPHET SHU'AYB (A.S.) | for everyone |
The story of Prophet Musa and the daughters of Prophet Shu‘ayb is a good guideline for us. After Musa fled Egypt and reached Madyan, the Qur’an (28:23-28) says:
And when he came to the watering well of Madyan, he found on it a group of men who were drawing water, and he saw besides them two women holding back their flocks.
He went to the two ladies and asked: “What is the matter with you that you are holding back your flock?” They said, “We cannot draw water until the shepherds move away with their sheep from the water well.” Then as if to answer an unspoken question that ‘why you, as ladies, are doing this job which should be done by the men in your family,’ they continued: “and our father is a very old man so he cannot do this himself.”
On realizing the modesty of the ladies who did not like to mingle with strange men, Musa offered to help them and he watered their sheep for them, and then went back to the shade for resting. Since he was hungry and tired, he prayed: “My Lord! Surely I stand in need of whatever good You may sent down to me.”
When the two daughters of Shu‘ayb went back home and narrated the incident, he asked one of them to call Musa so that he may thank him and pay him for the help.
Then, one of the two women came to him walking modestly. She said, “My father invites you so that he may recompense you with the wage of drawing water for us.” She led the way. Musa said to her that let me go forward and you walk behind me and guide me from the back “because we of the household of prophets do not look at the back of women.”
Once they reached to Shu’ayb’s house, Musa narrated his problem of how he fled from Fir’awn. Shu’ayb said, “Do not be afraid, now you are safe from the unjust people.”
One of the girls said, “O my father, since we do not have a young man in the family, employ him to work for you; surely the best person that you can employ is the one who is strong and trustworthy. This man has both qualities.” Shu’ayb asked his daughter that “you know about his strength because he helped in watering the sheep but how do you know that he is also trustworthy?” She described how Musa asked to walk ahead of her; that reflected his modesty and chastity.
And so Prophet Shu’ayb then offered the hand of one of his daughters to Musa and they got married3.
We can easily deduce the following principles from this story:
• No free mixing and mingling of men and women who are not mahram to one another. According to the great jurist of the last century, Sayyid Ka~zim al-Yazdi, “Mingling of men and women is makruh”4
• Ladies may, whenever necessary, step outside of their homes and participate in the socio-political-economic spheres of society but it must be done with modesty (haya’).
• Even in permissible interaction, haya’ must be observed in talking to and inter-acting with a non-mahram person, as well as in controlling their glances towards non-mahram men or women5.
_____Mutahhari, Mas’alatu ’l-Hijab, Arabic translation by al-Khalili (Tehran: al-Bi‘tha, 1407) p. 246.
2Mutahhari, Mas’alatu ’l-Hijab, p. 243. The statement “the crowd observed in some of our holy shrines” refers to the pre-revolutionary era of Iran when the area around the actual shrines was not segregated but now there is screen separating the men from the women.
3An Explanatory Translation of the Qur’an, vol. 4. Please note that the words in italics are explanatory remarks added to clarify the meaning.
4Al-Yazdi, S. Ka~zim, al-‘Urwatu ’l-Wuthqa, vol. 2 (Beirut: Mu’assasa al-A‘lami, 1988/1409) p. 805 with annotations from all the contemporary mujtahideen and none of them have written any dissenting remarks on this view. The fatwa of Sayyid al-Yazdi is based on the reliable hadith narrated by Ghiya~th bin Ibra~him from Imam as-Sa~diq (a.s.) who said, “Amiru ’l-Mu’mineen (a.s.) said, ‘O People of Iraq! I have been informed that your women rub shoulders with men on the streets – do not you feel ashamed?’ (al-Hurr al-‘A~mili, Wasa~’ilu ’sh-Shi‘ah, vol. 14, p. 174.)
Also see the transcript of the late Ayatullah al-Khu’i’s lectures by Muhammad Taqi al-Khu’I, Maba~ni ’l-‘Urwati ’l-Wuthqa, vol. 1, p. 115; Sayyid Muhsin al-Hak¢m, Mustamsaku ’l-‘Urwah, vol. 14 (Qum: Makbatu ’l-Mar‘ashi, 1404) p. 54-55. 5Also see verse 24:30-31.
| SOME THOUGHTS ON MIX-GATHERING | for everyone |
The topic of “mixed gathering” has been a very controversial issue among the South Asian Shi‘as. Almost all Shi’a organizations and centers in the West, at one time or another, have gone through debates and discussions on “mixed gatherings”.
1. What is “Mixed Gathering”?
It is important to identify what is meant by “mixed gathering”. For the purpose of our paper, it means gathering of Muslim men and women with hijab without partition and/or without a designated area for either gender.
This paper does not deal with the Muslim gatherings where hijab is not practiced or enforced. It goes without saying that such “mixed gathering” where hijab is not observed or enforced is not acceptable from the Islamic point of view. Free and unrestricted interaction between those who are not mahram to one another is not permissible.
2. What is the Norm in Islam?
And so let us raise the question: When members of opposite gender step outside of their mahram circle, what should be their mode of behaviour?
The norm has been in Muslim societies that whenever there is a gathering of Muslims, especially of a religious nature, men and women are segregated either by designated separate space or by a barrier (i.e., curtain or partition). This norm can be traced back through the centuries to the lifestyles of the Imams and the Prophet of Islam (s.a.w.) themselves. For example, even though women came in hijab to the masjid for prayers, the Prophet preferred that at the time of leaving the mosque, the men stay behind so that the women can exit the mosque before the men. It was later on that a separate entrance was made for ladies1.
“Islam says neither imprisonment nor mixing, instead the sanctity [of hijab and decent interaction] is to be observed. This is the tradition of Muslims right from the days of the Messenger of Alla~h (s.a.w.) when women were not prevented from participation in the gatherings—of course, always preserving the climate of sanctity between the two sexes.
“Women did not mix with men in the masa~jid or the gatherings, or even in the streets and alleys. Mixing of women with men in some gatherings, like the crowd observed in some of our holy shrines, is indeed against the wishes of the Divine Law-Maker2.” Islam does not allow free mixing between members of opposite gender but it allows decent and sanctified interaction.
1. What is “Mixed Gathering”?
It is important to identify what is meant by “mixed gathering”. For the purpose of our paper, it means gathering of Muslim men and women with hijab without partition and/or without a designated area for either gender.
This paper does not deal with the Muslim gatherings where hijab is not practiced or enforced. It goes without saying that such “mixed gathering” where hijab is not observed or enforced is not acceptable from the Islamic point of view. Free and unrestricted interaction between those who are not mahram to one another is not permissible.
2. What is the Norm in Islam?
And so let us raise the question: When members of opposite gender step outside of their mahram circle, what should be their mode of behaviour?
The norm has been in Muslim societies that whenever there is a gathering of Muslims, especially of a religious nature, men and women are segregated either by designated separate space or by a barrier (i.e., curtain or partition). This norm can be traced back through the centuries to the lifestyles of the Imams and the Prophet of Islam (s.a.w.) themselves. For example, even though women came in hijab to the masjid for prayers, the Prophet preferred that at the time of leaving the mosque, the men stay behind so that the women can exit the mosque before the men. It was later on that a separate entrance was made for ladies1.
“Islam says neither imprisonment nor mixing, instead the sanctity [of hijab and decent interaction] is to be observed. This is the tradition of Muslims right from the days of the Messenger of Alla~h (s.a.w.) when women were not prevented from participation in the gatherings—of course, always preserving the climate of sanctity between the two sexes.
“Women did not mix with men in the masa~jid or the gatherings, or even in the streets and alleys. Mixing of women with men in some gatherings, like the crowd observed in some of our holy shrines, is indeed against the wishes of the Divine Law-Maker2.” Islam does not allow free mixing between members of opposite gender but it allows decent and sanctified interaction.
| Marriage Ceremony & Reception | for everyone |
In marriage ceremonies and receptions, people normally come dressed up, especially the women who use cosmetics and make up, and so any kind of mixing and mingling between members of opposite is not proper at all. Asking non-mahram men and women to sit at the same table in a wedding reception surely puts one into a situation of unlawful glance and the chances of improper mingling increases.
Keeping the Islamic values in mind, the only decent format, in a wedding reception, would be for the men and the women to be seated in segregated areas. (It has been observed that even when the card says ‘Islamic dress code is mandatory,’ there is no guarantee of enforcing it or ensuring that it is a proper hija~b. In such gatherings, the problem is not only bi-hija~bi, it is also bad-hija~bi.)
Wherever it is suggested that partition may be removed, it is absolutely necessary to observe the rules of hijab and decency: the ladies must observe full hijab covering the entire body (even the hair) with the exception of the face and hands.
Wherever it is suggested that partition may be removed, it is absolutely necessary to observe the rules of hijab and decency: the ladies must observe full hijab covering the entire body (even the hair) with the exception of the face and hands.
| QUESTION ON MIX GATHERING- ANSWERED BY THE Grand Ayatullah Sistani in 1996/1416 | for everyone |
Answer:
No objections, provided:
[a] girls observe the Islamic hijab completely;
[b] girls sit separately from boys;
[c] both sexes should observe the respect and dignity in character, conversation and dress in such a way that they never put themselves in any sinful or corrupt situation.
It is highly recommended that in the beginning of such gatherings a religious scholar, with sound reputation and Islamic behaviour should exhort the audience explaining to them the harms of abandoning the Islamic laws.
Q.2 Can young men and women in such gatherings exchange views and discuss issues in the form of debate and argument? Answer: If the topic is from religious point of view, an appropriate subject for discussion and exchange of views between the boys and girls and if what has been mentioned in the previous answer is observed, then there is no objection.
Q.3 Can young men and women in such gatherings which has been organized specifically for them give speech and present papers on religious and educational topics for each other?
Answer: With the observation of the conditions already stated, there is no objection. Q.4 In order to encourage these youths to get married among themselves so that their religious interests will be preserved, is it permissible to organize activities under the supervision of the parents and sympathetic religious persons to allow them to know each other through conversation and discussion?
Answer: No objection, provided:
Their knowing each other is attainable through the activities mentioned in other questions.
In answer to the last question, Ayatullah Sistani has clearly not allowed activities specifically organized to facilitate the youths to know one another for the purpose of marriage. Unlike the first three answers, he does not say “it is permissible or there is no objection” in this answer. By saying that “their knowing one another is attainable through the activities mentioned in other questions,” the Ayatullah has indicated that if “knowing one another” takes place incidentally through other activities, then it is okay. But to organize a gathering with that specific purpose in mind has not been approved by Ayatullah Sistani.
| Always be an enemy of an oppressor and an ally of the oppressed | for everyone |
Calling upon the oppressed to seize the right is human and this action has been both recommended and carried out by Islam and all the Prophets. One of the testaments of Imam Ali (as), peace be upon him, to his two sons, was, "Always be an enemy of an oppressor and an ally of the oppressed."
But what revolutionary leaders are unable to do what Prophets can do is to arouse the human being against the self and make him or her repent, they can also make the oppressors rise against their own wicked deeds. You meet many figures like Abu Sufiyan and Abu Jahl in the history of Islam against whom the poor and weak people have arisen and also tyrants like these have rebelled against themselves.
Imam Musa ibn Ja'far was passing through a market in Baghdad. He heard the sound of music and merry-making from a house. As he was passing by it, he saw a girl servant coming out with a bucket of rubbish. He asked her whether the owner of the house was a free man or a slave. The girl was surprised at this question and answered that he was naturally a free man and a man of consequence in that town. It took her some time before she returned to the house.
The master asked her why she had been away so long. She told him about her talk with the man and gave a description of him. She said that his last remark was that if the master of the house did not consider himself a free man, he would not engage in such revelry and merry-making.
The man realized by her description that the man was none but the Imam. He gave himself no time even to put on his shoes and hurried to the door, bare-footed to see the Imam. He ran in the direction that he was told the Imam had taken and on catching up with him, knelt down and said, "You were quite right. I am a slave but I knew it not. I want from this hour to be God's slave and begin again with my repentance."
He returned home and threw away all the means of revelry and from then on he walked the streets of Baghdad in his bare feet receiving the nickname, 'the barefooted Bashar'. He was asked the reason for not wearing shoes and he answered, "As I had the honor of meeting the Imam as I am now I wish to preserve the memory of it by going bare-footed."
Concerning the affair of the Jewish tribe of the Bani Quraida who had acted treacherously against Islam and the Muslims, the Prophet decided to settle the question for good. They asked him to dispatch Abul Babah who had an inclination towards them for consultation. The Prophet agreed and sent him to them. He betrayed this trust by some remark which was in favor of the Jews and against the Muslims. As he was returning to Medina he felt ashamed of his action and went home, not to see his wife and children, but to get a piece of rope to go to the mosque of the Prophet. He tied himself to a pillar and cried, "Oh God I will not untie myself until my repentance is accepted." Only at the time of ritual prayers or to ease nature did his daughter untie him tor a few moments and gave him some food and again he asked to be bound, spending long hours lamenting and regretting what he had done and wishing to be dead unless he was absolved from his sin.
They reported this to the Prophet and he said, "If he had come to me I would have begged God to forgive him but as he has made a direct request of God, He will deal with him." After two or three days, divine revelation informed the Prophet that Abul Babah was forgiven. When the people of Medina heard this, they poured into the mosque to release him but he requested the Prophet to do so, which he did.
Those who have made a pilgrimage to Medina know that on one of the pillars of the Prophet's mosque it is written, 'pillar of repentance'. This is the pillar where Abul Babah repented and in his time it was a wooden column. After his absolution, Abul Babah, as a sign of gratitude offered all his wealth to be used in the way of God but the Prophet did not agree. He offered two-thirds of it. Again the Prophet refused. For the third time he offered one third and the Prophet agreed. This was just since Abul Babah had the duty of supporting his family.
It is narrated that a man died and the Prophet went to perform his burial prayer. He asked how many children the man had and what wealth he had left. They said he was well-off but had given away his wealth for charity before his death. The Prophet said, "If I had known this before, I would not have prayed for him since he has bequeathed hungry children to society."
It is also said that if a sick man intends to leave more than one third of his wealth to charity, his bequest is not acceptable since he has done so on his death bed even if this is not done by bequest but as an ordinary act of transfer.
Another example of repentance was Zuhair ibn alQain who became a companion of Imam Husain, peace be upon him. He was one of the followers of Uthman who believed that Imam Ali (as), peace be upon him, God forbid, had a hand in the murder of Uthman. He was returning from Mecca to Iraq and as Imam Husain, peace be upon him, was taking the same route, he wondered whether he should meet the Imam or not. As he was at heart a true believer he feared that the Imam, as the grandson of the Prophet,
might ask him something which he would be unwilling to perform which would be very bad so he kept away from the Imam. But in one of the stopping places on their way they happened to alight by a well at the same time. The Imam sent someone to bring Zuhair to him. Zuhair, as the head of the tribe, was dining in his tent with his family and companions. He went pale on hearing the summons and said, "What I did not wish for has happened."
He did not know what to say. He had a wife full of belief who said to him, 'Are you not ashamed by showing hesitation in obeying the call of the Prophet's grandson which you should consider an honor? Go at once.' Zuhair unwillingly arose and went to meet the Imam. No one knows what passed between them but when Zuhair returned he looked quite a different man. He was now very cheerful and happy.
We do not know how the Imam transformed him but a holy revolution had taken place in him. At once he started giving instructions about his will concerning his wealth and members of his family and hastened to join the Imam. In Karbala he was in the front line of the Imam's followers, where he achieved martyrdom with them all. When his wife sent a servant with a shroud for his body, the servant saw a shameful sight. They discovered that not only Zubair's body but also his master's body lacked a shroud .
In conclusion I pray to God for a good end for us all and for the chance of true repentance by us and forgiveness by Him.
But what revolutionary leaders are unable to do what Prophets can do is to arouse the human being against the self and make him or her repent, they can also make the oppressors rise against their own wicked deeds. You meet many figures like Abu Sufiyan and Abu Jahl in the history of Islam against whom the poor and weak people have arisen and also tyrants like these have rebelled against themselves.
Imam Musa ibn Ja'far was passing through a market in Baghdad. He heard the sound of music and merry-making from a house. As he was passing by it, he saw a girl servant coming out with a bucket of rubbish. He asked her whether the owner of the house was a free man or a slave. The girl was surprised at this question and answered that he was naturally a free man and a man of consequence in that town. It took her some time before she returned to the house.
The master asked her why she had been away so long. She told him about her talk with the man and gave a description of him. She said that his last remark was that if the master of the house did not consider himself a free man, he would not engage in such revelry and merry-making.
The man realized by her description that the man was none but the Imam. He gave himself no time even to put on his shoes and hurried to the door, bare-footed to see the Imam. He ran in the direction that he was told the Imam had taken and on catching up with him, knelt down and said, "You were quite right. I am a slave but I knew it not. I want from this hour to be God's slave and begin again with my repentance."
He returned home and threw away all the means of revelry and from then on he walked the streets of Baghdad in his bare feet receiving the nickname, 'the barefooted Bashar'. He was asked the reason for not wearing shoes and he answered, "As I had the honor of meeting the Imam as I am now I wish to preserve the memory of it by going bare-footed."
Concerning the affair of the Jewish tribe of the Bani Quraida who had acted treacherously against Islam and the Muslims, the Prophet decided to settle the question for good. They asked him to dispatch Abul Babah who had an inclination towards them for consultation. The Prophet agreed and sent him to them. He betrayed this trust by some remark which was in favor of the Jews and against the Muslims. As he was returning to Medina he felt ashamed of his action and went home, not to see his wife and children, but to get a piece of rope to go to the mosque of the Prophet. He tied himself to a pillar and cried, "Oh God I will not untie myself until my repentance is accepted." Only at the time of ritual prayers or to ease nature did his daughter untie him tor a few moments and gave him some food and again he asked to be bound, spending long hours lamenting and regretting what he had done and wishing to be dead unless he was absolved from his sin.
They reported this to the Prophet and he said, "If he had come to me I would have begged God to forgive him but as he has made a direct request of God, He will deal with him." After two or three days, divine revelation informed the Prophet that Abul Babah was forgiven. When the people of Medina heard this, they poured into the mosque to release him but he requested the Prophet to do so, which he did.
Those who have made a pilgrimage to Medina know that on one of the pillars of the Prophet's mosque it is written, 'pillar of repentance'. This is the pillar where Abul Babah repented and in his time it was a wooden column. After his absolution, Abul Babah, as a sign of gratitude offered all his wealth to be used in the way of God but the Prophet did not agree. He offered two-thirds of it. Again the Prophet refused. For the third time he offered one third and the Prophet agreed. This was just since Abul Babah had the duty of supporting his family.
It is narrated that a man died and the Prophet went to perform his burial prayer. He asked how many children the man had and what wealth he had left. They said he was well-off but had given away his wealth for charity before his death. The Prophet said, "If I had known this before, I would not have prayed for him since he has bequeathed hungry children to society."
It is also said that if a sick man intends to leave more than one third of his wealth to charity, his bequest is not acceptable since he has done so on his death bed even if this is not done by bequest but as an ordinary act of transfer.
Another example of repentance was Zuhair ibn alQain who became a companion of Imam Husain, peace be upon him. He was one of the followers of Uthman who believed that Imam Ali (as), peace be upon him, God forbid, had a hand in the murder of Uthman. He was returning from Mecca to Iraq and as Imam Husain, peace be upon him, was taking the same route, he wondered whether he should meet the Imam or not. As he was at heart a true believer he feared that the Imam, as the grandson of the Prophet,
might ask him something which he would be unwilling to perform which would be very bad so he kept away from the Imam. But in one of the stopping places on their way they happened to alight by a well at the same time. The Imam sent someone to bring Zuhair to him. Zuhair, as the head of the tribe, was dining in his tent with his family and companions. He went pale on hearing the summons and said, "What I did not wish for has happened."
He did not know what to say. He had a wife full of belief who said to him, 'Are you not ashamed by showing hesitation in obeying the call of the Prophet's grandson which you should consider an honor? Go at once.' Zuhair unwillingly arose and went to meet the Imam. No one knows what passed between them but when Zuhair returned he looked quite a different man. He was now very cheerful and happy.
We do not know how the Imam transformed him but a holy revolution had taken place in him. At once he started giving instructions about his will concerning his wealth and members of his family and hastened to join the Imam. In Karbala he was in the front line of the Imam's followers, where he achieved martyrdom with them all. When his wife sent a servant with a shroud for his body, the servant saw a shameful sight. They discovered that not only Zubair's body but also his master's body lacked a shroud .
In conclusion I pray to God for a good end for us all and for the chance of true repentance by us and forgiveness by Him.
posted by ABBAS ALAM @ 06:42
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