Sunday 25 November 2012


Apr 18, '10 11:46 AM
for everyone
121 - Contentment causes the comfort of body. (Bihar al- Anwar, Vol. 78, P. 128 , Line 9)

122 - Imam (as) was asked why the Almighty God made it compulsory to fast. He replied. " To make the rich taste hunger and be merciful towards the needy. "(Manakib Aal Abi-Talib by Ibn Shahrashoob , Vol. 4 , P. 68)

123 - Imam Hussain (as) was asked : How great your fear of God is? He said : "Nobody will be safe in the Day of Judgement except those who fear God in this world. (Bihar al- Anwar, Vol. 44 , P. 192)

124 - Imam was asked about Jihad, striving in the way of God, recommended or compulsory ? He said , " Jihad in Islam is of four kinds : two of them on compulsory , one of them is recommended but cannot be performed except with a compulsory one , and one is solely recommended. One of the first two compulsory ones is striving of a man with himself to avoid committing sins which is greatest kind of Jihad. The second compulsory Jihad is fighting infidels. The third kind of Jihad which is recommended but cannot be carried out unless with a compulsory Jihad , is Jihad of the Islamic nation against their enemy which is compulsory on all the Muslim nation. If they live it away ,God's punishment will come , and this is a sort of nation punishment. But this Jihad is recommended for the Imam , leader of the Muslims , alone.
He is to come to the nation , and they together. Go for striving against the enemy. The fourth Jihad which is recommended is when a good tradition is initiated or revived by a person who strives for safeguarding it or improving it. This is among the best deeds , as it is reviving a good tradition. Surely , the Prophet( Peace be Upon Him and his Family ) said , " Whoever establishes a good tradition , he will be rewarded for it , and in addition , he will be rewarded for every other individual who has followed his tradition. (Tohaf-al- Uqoul , P 243)

125 - O' the son of Adam ! Your life comprises of passing days , with each day passing , a part of you goes away for good. "(Ershadol Kuloob by Dailami , P. 40)


126 - The Holy book of the Almighty contains four items : words , implications, esoteric points, and realities. Words for common people , implications for special people , esoteric points for divine leaders, and realities for the prophets ( May peace be upon them all )(Jame-ol Akhbar by Sadook , P. 47)

127 - Those who are reduced to tears after hearing sufferings of my family , their tears will protect them from hell and God will place them up in Paradise. (Bihar al- Anwar, Vol. 44 , P. 279)

128 - Tears of the eyes and fear of the hearts are among graces of the Almighty God. (Mustadrak al- Wasael vol. 11 , P. 245)

129 - Do not try to find fault with others. Instead , when someone makes a small blunder , try to cover up for him and justify his mistake. (Nozhatol - Nodhir wa Tanbihol - Khater , P. 80)

130 - Endure difficulties when you walk on a divine path , and resist the temptation of worldly pleasures. (Nozhatol - Nadher wa Tanbihol - Khater , P. 85)

131 - Aban Ibn Taglib said he once heard the martyred Imam (as) as saying:" Whoever likes us ( the household of the Prophet ) he becomes from us the house hold " ( of the prophet ).He had asked Imam: " From you the household ? " Imam answered," From us the household," and repeated it three times. Then Imam went on to say, "Did you not hear the saying of the prophet Ibraham( in the Holy Koran ) : " And whoever follows me , he is from me? "(Nozhatol Nadhir wa Tanbihol - Khatar , P. 40)

132 - Nothing is more disgraceful for old people than being slaves to their worldly desires. (Kefayatol Athar fi An - nass Ala Al - Aemma Al - Ethnai - Ashar , P. 233)

133 - Nothing is more disgraceful for rulers than treating their subordinates cruelly. (Kefayatol Athar fi Al - Nas Ala Al - Aemma Al - Ethnai Ashar , P. 233)

134 - Nothing is more disgraceful for noble people than telling lies. (Kefayatol Athar fi Al - Nass Ala - Al - Aemma Al - Ethnai Ashar , p. 233)

135 - Nothing is more disgraceful for the learned than greed. (Kefayatol Athar fi Al - Nass Ala Al - Aemma Al - Ethnai Ashar , P.233)

136 - Amir al-Mo'menin ( leader of believers ) asked his son Hussain :" O' son ! what is being honorable " ?He replied : " Benevolence to family members , and bearing their losses. "(Bihar al- Anwar, Vol. 78 , P. 102)

137 - Imam (as) was once asked : what is affluence ?He said : " Decreasing your wishes , and being satisfied with what is enough for you. "(Bihar al- Anwar, Vol. 78 , P. 102)


138 - What is poverty ?" Being covetous and hopeless. "(Bihar al- Anwar, Vol. 78 , P. 102)

139 - What is being low and base ?" Saving yourself but leaving your spouse to grapple with difficulties at hard times. "(Bihar al- Anwar, Vol. 78 , P. 102)

140 - What is stupidity? " Hostility to one's powerful and efficient commander , or to someone who can harm you or benefit you." (Bihar al- Anwar, Vol. 78 , P.102)
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Apr 18, '10 4:58 AM
for everyone
(On the authority of the above-mentioned narrators), Yazid ibn Khalifah reports from al-Imam al-Sadiq (A) that he said: "Riya" in any of its forms amounts to shirk,(polytheism); verily, one who works for the people, his reward lies with them, and one who works for God his reward lies with God." [1]Riya' means to falsely make oneself appear to be virtuous, good natured or a true believer in God before the people for the sake of earning their respect and admiration, or with the purpose of gaining good reputation among them. The hypocrite feigns integrity, uprightness, virtue, honesty And piety without an authentic intention of acquiring these traits for the sake of God. It has several grades and degrees.

Dangerous Effects of Riya':
O, you given to riya', who have entrusted your truthful beliefs and religious understanding to the custody of the enemy of God-the Devil, and have attributed to others what specifically belongs to God, you have exchanged those lights which would have illuminated your heart and spirit, and would have proved to be the source of your salvation and eternal bliss, which would have been responsible for being blessed with Beatific Vision and acquiring Divine nearness, with the dreadful darkness of eternal misfortunes; you have lost the other-worldly treasures, and have alienated yourself from the most sacred threshold of the Beloved, and have deprived yourself of the sight of the visage of the Most High. Be prepared for the darkness, which is not to be followed by any ray of light; the scorn and shame from which there is no release; the diseases which have no cure; the death after which there is no life; and the fire which is ignited from within the depths of the heart to engulf the whole region of your spirit, as well as the realm of the body. It is beyond your capacity and mine to conceive or perceive the intensity of that fire, as God Almighty has mentioned in His Holy Book:

(It is) the fire of Allah, kindled, which leapeth up over the hearts (of men). (104:6-7)
The effect of the fire which is kindled by God will be that it would consume the hearts as well. No fire can consume the heart except that which is kindled in the hell. If the belief in the Unity of God, which is inherently engrained in human nature, is abandoned and is replaced with idolatry and infidelity, no intercession of any intercessor will be available to him, and man will be destined to suffer eternal damnation. What kind of chastisement will it be? It will be the effect of the Divine wrath, issuing from His sense of Honour.
Thus, my friend, do not make yourself an object of the Divine wrath for the sake of an illusion, an insignificant and trivial popularity in the eyes of weak creatures of God, and for the sake of worthless attention of hopeless human beings. Do not make a bargain of those Divine blessings, those infinite favours and benevolences with popularity among people, which is not even effective and long-lasting, from which you cannot derive any benefit except inviting ultimate shame and regret. And while your relations are severed with this world of illusion and deception and you cease to act, no regret and sorrow will be of avail.


The narrator of the tradition, Jarrah al-Mada'ini, reports from al-Imam al-Sadiq (A) that he asked the Imam about the words of the Almighty that `whosoever is desirous of meeting his Creator, he should perform virtuous deeds and should not ascribe any partner to God in his worship,' seeking an explanation. Al-Imam al-Sadiq (A) said, `A person who performs good deeds but not for the sake of being blessed with the vision of his God, his acts are aimed at being considered as pious by the people, and he wishes that people should know about his deeds; such a person is counted among polytheists, who have ascribed partners to God.' The Imam (A) continued: `There is none in the world, who has concealed his good deeds and after passage of time God has not revealed them. And there is none in the world who could conceal his wicked deeds for ever, for they were exposed by God before he passed away from the world.' [3]Hence, my dear friend! try to be worthy in the eyes of God. Try to win the hearts of the creatures by first pleasing the real owner of the hearts, so that He comes to your rescue. Work for the sake of God. As a consequence God Almighty, besides showering His favours and excellences upon you in the Hereafter, will bestow His honours and favours on you in this world as well, and will befriend you. He will raise your status in the eyes of people and will exalt you in both the worlds. But the only thing that you have to do is to sincerely cultivate the love of God in your heart, untainted and unspoiled, with struggle and effort. Purify your inner self so that your actions also will be pure and untainted by the love of the world or hatred of fellow beings; your spirit should be pure and untainted and all the infirmities and corruptions of the soul should be eliminated. Of what advantage is the love or hatred of the weak creatures of God, and gaining favour and name among them? Even if it has some benefit, it is insignificant and short-lived. It is possible that this love of the world may lead you to hypocrisy, and God forbid, it may convert you into a polytheist or a hypocrite or an unbeliever. If you are not disgraced in this world, you will be surely disgraced in the other world, in Almighty's court of justice, in front of His truthful and worthy servants, in front of His esteemed prophets and those angels who are nearest to God, and you will have to hang down your head in shame, and you will be left in a state of utter helplessness. Can you imagine the disgrace of that day? God alone knows what sort of darkness is to follow that disgrace. It will be the day, as God Almighty has said:
... and the disbeliever will cry: 'Would that I were dust'. (78:40)
Then it will be of no good. You, poor fellow, for the sake of a trifling love, for the sake of a fame of no avail among the creatures of God, you did not care for the promised Divine favours and have failed to gain His good pleasure, and have incurred His indignation and wrath instead.
The deeds by means of which you could have gained Divine favours, could have secured a happy and blissful life in eternity, and could have attained the highest station in the highest heaven; you have replaced it with the darkness of polytheism and hypocrisy, and have procured for yourself regret, shame and the severest chastisement, and have converted yourself into a 'sijjini' (an inhabitant of the lowest or dungeon of hell) instead. It occurs in the tradition in al-Kafi that it has been reported from al-Imam al-Sadiq (A) that the Prophet (S) said: `Indeed when the angel of God joyously takes to the higher heaven the good deeds of a man, as he carries the good deeds heavenward, God Almighty orders him to place those deeds in 'Sijjin',since they were not performed for Him alone. [4] You and I cannot imagine what 'Sijjin' is, and which kind of demons are appointed there; and you cannot contemplate the horrors inflicted upon the sinners there. And once we have been made to face it, it will not be possible for us to get rid of it, as all the means of repentance shall be cut off. Wake up my friend! and cast away your negligence and carelessness, and weigh your actions in the balance of your reason, before they are weighed and measured in the other world. And cleanse the mirror of your heart of the rust of polytheism, hypocrisy, and two-facedness. Do not allow the rust of impurity of polytheism and infidelity to gather in such a way that it cannot be cleansed with the fire of the other world. Do not allow the light of your nature to be turned into the gloom of apostasy. Do not be a traitor to yourself and do not destroy what God has entrusted to you, calling it:
...the nature (framed) of Allah in which He hath created man .... (30:30)
Therefore, burnish the mirror of the heart, so that the light of Divine magnificence may be reflected in it, and may make you forget this world and everything in it, and your heart is kindled with the fire of His love, so that all other attachments and associations may be dissolved in such a manner that you do not spurn a single moment for the sake of the worldly things; and you derive such a pleasure from His remembrance that all the animal pleasures may appear to you a gimmick. If you cannot attain this station, even then do not give up the gifts of God that are promised to be given in the next world and are mentioned in the Quran and the traditions of the Ma'sumin (A), for the sake of gaining the short-lived favour of the weak creatures of God. Do not deprive yourself of all the Divine favours and do not make a bargain of the eternal felicity with the everlasting distress.
You will invite the wrath of God, as mentioned in the tradition quoted in Wasa'il al-Shi'ah from Qurb al- asnad, and reported from Amir al-mu'minin `Ali (A):

Amir al-mu'minin 'Ali (A) reports that the Prophet (S) said: "One who does some act liked by God in order to show off to people, and in secret manifests such qualities as are abominations to God, he shall encounter God's anger and wrath [ on the Day of Resurrection]." [5]There are two probable interpretations of this hadith. Firstly, it is about such a person who presents himself as paragon of virtue before people, while his inner self is immersed in ugly vices. Secondly, it may be about a person who performs outwardly virtuous deeds with the intention of Riya'. In any case, it is obvious that the hadith condemns riya', because the performance of the obligatory acts and duties if not motivated by riya', cannot be the object of Divine wrath. In all probability the second meaning is closer to the import of the hadith, as the open performance of wicked deeds is a greater evil.
This is a warning for us to be cautious lest, God forbid, we do something to incur the wrath of the King of kings and the Most Merciful of the merciful: 
A Tradition of Imam `Ali (A):We conclude this section with a tradition reported from the commander of the pious, Amir al-mu'minin (A), recorded in al-Kafi. Al-Shaykh al-Saduq has also reported the same tradition from al-Imam al-Sadiq (A), which forms a part of the last will and testament of the Prophet (S) to 'Ali (A):
Said al-Imam al-Sadiq (A) that Amir al-mu'minin (A) said: `There are three distinguishing features of one accustomed to riya': he expresses joy and cheerfulness when he is greeted by people; he becomes cheerless and sullen when alone; and he wishes to be praised for everything he does.' [6]Since this vice is so hidden and subtle that it remains unnoticed by the person himself, he is unaware of the fact that inwardly he is a hypocrite, and he imagines his actions to be pure and untainted. Therefore, the signs of this characteristic have been described so that men should be able to identify their hidden motives by examining their inner self in their light and be able to prevent and treat them accordingly. An individual may introspect and know that he is not inclined to perform his religious duties when he is alone; even if with great compulsion he forces himself to perform them, or even if he performs them habitually, he does not perform with real sincerity and purity of heart, but rather as a physical exercise; but while performing his prayer in the mosque, in the congregation of the people and in the presence of others, he becomes animated, performing his prayer with utmost joy and enthusiasm. He is inclined to perform long and protracted ruku`s and prostrations; he performs the mustahabb actions properly, caring about their minutest particulars. If one pays a little attention to one's inner state, one may come to know the reason for this vigour. Why is it so that he spreads the net of his (pretended) piety for catching the attention of people? He may mislead himself by saying that he is more pleased with praying in the mosque, as it is more meritorious to do so, and that it brings more rewards also. He will convince himself by saying that it is preferable to say prayer in a better way in front of others, in order that they may follow his example and be attracted towards the religion. Man deceives himself by all means and never thinks of correcting himself. For a sick person who considers himself to be sound there is no hope of being cured. The ill-fated man's innermost being not only secretly aims to parade his good deeds before people, remaining unconscious of its inner urge, but is also bent upon presenting his sin as worship and his conceit as propagation of religion, despite the fact that the performance of the mustahabbat prayers is mustahabb in seclusion. Why is it that your self always responds in public, and why do you relish weeping out of the fear of God in the gathering of people, though in loneliness in spite of squeezing your eyes you cannot bring out a single tear? Where is the fear of God? Does it grip you in the gatherings of people only? Does it overwhelm you only on the occasion of the Nights of Great Value ( ) in front of several thousands of people? Such a man offers one hundred rak`ah's of namaz and recites the Du`a-iJawshan-i Kabir and Du`a-i Jawshan-i Saghir in addition to several surahs of the Quran and is not bored and does not feel the slightest weariness. If man performs something purely for the sake of God or for gaining His blessings, or out of fear of hell or in the hope of heaven, why should he desire that his deeds be praised by men and admired by them? His ears are all the time eager to listen something in his praise, and his heart is after those who observe his devotion and notice how venerable this gentleman is, for he is so punctual about the prayer and is so concerned about the supererogatory duties. If your deeds are meant for God, what does this exaggerated craving mean? If the fear of hell and the hope of heaven force you to perform these deeds, what does this love of publicity mean? You ought to realize that this desire issues from the accursed and abominable tree of riya'. Therefore, try as much as you can to purify yourself of these absurd inclinations (to the extent possible), and try to reform yourself.
Apart from the above-mentioned ahadith narrated from the Prophet (S) and Amir al-mu'minin (A), there is another hadith also, reported by Zurarah from imam Abu Ja'far (A), which is as follows:
Zurarah reports that he questioned al-Imam al-Baqir (A) about the status of a person who performed good deeds, which were seen by others and it made him happy. Said the Imam (A): "There is no harm in it; there is no one who does not like that his good deeds be made known to the people, in case he does not perform them [solely] for the sake of attracting their admiration. [7]
 1]. Usul al-Kafi, vol. 2, p. 402.[2]. Ibid., vol. 2, p. 450.
[3]. Ibid., vol. 2, p. 453.
[4]. Ibid., vol. 2, the chapter concerning riya'.
[5]. Wasa'il al-Shi'ah.
[6]. Usul al-Kafi, vol. 2, p. 295.
[7]. Ibid., vol. 2, p. 297.





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Apr 18, '10 4:13 AM
for everyone
Reasons Why...............

Imam Ali a.s said....Endurance is composed of four attributes: eagerness, fear, piety and anticipation (of death).
So whoever is eager for Paradise will ignore temptations;
whoever fears the fire of Hell will abstain from sins;
whoever practices piety will easily bear the difficulties of life
and whoever anticipates death will hasten towards good deeds.
Every container becomes tightly packed with what is put in it,
except for the container of knowledge, for surely it expands.
Imam Ali (a.s) Five Reasons why Allah uses problems.... .....
The problems you face will either defeat you or develop you –
depending on how you respond to them. Unfortunately,
most people fail to see how Allah wants to use problems for good in their lives.
They react foolishly and resent their problems rather than pausing to consider
what benefit they might bring.

Here are five ways Allah wants to use the problems in your life:

1. Allah uses problems to DIRECT you.
Sometimes God must light a fire under you to get you moving.
Problems often point us in a new direction and motivate us to change.
Is God trying to get your attention?
"Sometimes it takes a painful situation to make us change our ways.

"2. Allah uses problems to INSPECT you.
People are like tea bags…if you want to know what’s inside them, just drop them into hot ever water!
Has God tested your faith with a problem What do problems reveal aboutyou?
"When you have many kinds of troubles, you should be full of joy, because you know that these troubles test your faith,
and this will give you patience.
"3. Allah uses problems to CORRECT you.
Some lessons we learn only through pain and failure.
It’s likely that as a child your parents told you not to touch a hot stove….
But you probably learned by being burned. Sometimes we only learn the value of something…
health, money, a relationship. . .. by losing it. "It was the best
thing that could have happened to me, for it taught me to pay attention to your laws.

"4. Allah uses problems to PROTECT you.
A problem can be a blessing in disguise if it prevents you from being harmed by something more serious..
Last year a friend was fired for refusing to do something unethical that his boss had asked him to do.
His unemployment was a problem – but it saved him from being convicted and sent to prison a year later
when management’s actions were eventually discovered. "You intended to harm me, but God intended it for good…

" 5. Allah uses problems to PERFECT you.
Problems, when responded to correctly, are character builders.
God is far more interested in your character than your comfort.
Your relationship to God and your character are the only two things you’re going to take with you into eternity.
"We can rejoice when we run into problems…they help us learn to be patient..
And patience develops strength of character in us and helps us trust God more each time we use it
until finally our hope and faith are strong and steady."Here’s the point: God is at work in your life –
even when you do not recognize it or under stand it.But it’s much easier and profitable when you cooperate with Him.
"Success can be measured not only in achievements, but in lessons learned, lives touched and moments shared along the way"


Saying of Imam Ali (a.s.) "Best deed of a man is to forgive and forget."
O my Allah, the honour of being Your servant is sufficient.
I am proud of the fact that You are my Lord.
You are just as I want, so make me just as You like me to be. الهي كفى بي عزّا أن أكون لك عبدا ، وكفى بي فخرا أن تكون لي ربّا... أنت كما أُحبُّ ،  فاجعلني كما تحبُّ
(sent by sis Mariam R. Jiwa)
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Apr 18, '10 4:02 AM
for everyone
Lord! Grant brightness of sincerity to the mirror of the heart, Cleanse the rust of hypocrisy from the tablet of the heart, and show the path of virtue and salvation to the helpless wanderers in the mazes of the bewilderment and error and confusion. Endow us with the nobleness and generosity of character. Reveal to us your glory and splendour, that you have reserved only for your chosen servants. Expel the legions of Satan and ignorance from the realms of our heart, implant the divine hosts of knowledge and wisdom in their stead. Enrich our hearts with the profusion of your love and that of your Chosen in this transitory world, this ephemeral lodging place. And shower Your choicest blessing upon us at the time of death and thereafter. Extend to us your mercy, and grant us proximity to the Highest Good.
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Apr 17, '10 12:36 PM
for you
No revolution is possible without a revolutionary leadership. In any revolutionary situation, leaders play a crucial role in inspiring and guiding the struggle toward the assertion and realization of revolutionary change. The presence of a charismatic leader at the forefront of the revolutionary struggle, who rallies the aspirations of the discontented masses, is central to the generation of enthusiastic and loyal support for the revolutionary movement.

The triumph of the Islamic revolution in Iran, which culminated in the ouster of the Shah in February 1979 and the subsequent laying down of the foundations of the Islamic Republic, owed a great deal to the leadership qualities of the late Imam Khomeini. The Imam possessed all the qualities and accomplishments required to endear him to the Muslim masses of Iran as an authentic hero in the Islamic tradition: exceptional personal integrity and unselfishness in lifestyle, the will and ability to be a strong leader, incredible courage and steadfastness in the face of great odds and hardships, an unusual capacity for stoic endurance and establishing empathy with the suffering of the oppressed and downtrodden in society, and extraordinary and spellbinding communication and oratorical skills.

The emergence of Imam Khomeini as the undisputed leader of the Islamic revolutionary movement in Iran derived mainly from his unique personal qualities. His spartan, ascetic lifestyle which eschewed worldly luxuries had always been a reproach to the extravagance and greed of the corrupt, absolutist and luxury-living Pahlavis. Of austere tastes, Imam Khomeini lived a modest and frugal life both before and after the revolution, eating simple food, wearing plain clothes, sleeping on the floor, and assiduously performing the nightly prayers (Salaat al-Layl) and Qur'an recitation sessions day in, day out without fail to the end of his life.

One of the most important achievement of the honorable Imam, at the level of the Muslim world, was his role as the revivalist of the political and social dimensions of Islam. From the time colonialism intruded the Muslim countries, colonialists and hegemonic powers did their best to omit the political and social dimensions of Islam: justice-seeking, freedom-seeking and independence-seeking. In order to further dominate the Muslim nations and exploit their resources, the hegemonic powers had to strip Islam of its political dimensions and interpret it as submission to events, submission to occupier and submission to the cruel and fierce enemy. Imam Khomeini (RA) revived the forgotten facts of Islam: he waved the flag of Islam’s justice-seeking and publicized Islam’s opposition to discrimination, class distinction and aristocracy.

Apr 17, '10 12:35 PM
for everyone
No revolution is possible without a revolutionary leadership. In any revolutionary situation, leaders play a crucial role in inspiring and guiding the struggle toward the assertion and realization of revolutionary change. The presence of a charismatic leader at the forefront of the revolutionary struggle, who rallies the aspirations of the discontented masses, is central to the generation of enthusiastic and loyal support for the revolutionary movement.

The triumph of the Islamic revolution in Iran, which culminated in the ouster of the Shah in February 1979 and the subsequent laying down of the foundations of the Islamic Republic, owed a great deal to the leadership qualities of the late Imam Khomeini. The Imam possessed all the qualities and accomplishments required to endear him to the Muslim masses of Iran as an authentic hero in the Islamic tradition: exceptional personal integrity and unselfishness in lifestyle, the will and ability to be a strong leader, incredible courage and steadfastness in the face of great odds and hardships, an unusual capacity for stoic endurance and establishing empathy with the suffering of the oppressed and downtrodden in society, and extraordinary and spellbinding communication and oratorical skills.

The emergence of Imam Khomeini as the undisputed leader of the Islamic revolutionary movement in Iran derived mainly from his unique personal qualities. His spartan, ascetic lifestyle which eschewed worldly luxuries had always been a reproach to the extravagance and greed of the corrupt, absolutist and luxury-living Pahlavis. Of austere tastes, Imam Khomeini lived a modest and frugal life both before and after the revolution, eating simple food, wearing plain clothes, sleeping on the floor, and assiduously performing the nightly prayers (Salaat al-Layl) and Qur'an recitation sessions day in, day out without fail to the end of his life.

One of the most important achievement of the honorable Imam, at the level of the Muslim world, was his role as the revivalist of the political and social dimensions of Islam. From the time colonialism intruded the Muslim countries, colonialists and hegemonic powers did their best to omit the political and social dimensions of Islam: justice-seeking, freedom-seeking and independence-seeking. In order to further dominate the Muslim nations and exploit their resources, the hegemonic powers had to strip Islam of its political dimensions and interpret it as submission to events, submission to occupier and submission to the cruel and fierce enemy. Imam Khomeini (RA) revived the forgotten facts of Islam: he waved the flag of Islam’s justice-seeking and publicized Islam’s opposition to discrimination, class distinction and aristocracy.
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Apr 17, '10 11:12 AM
for everyone
101 - Do not prescribe a medicine for a king , because if it cures him he will not thank you , and if it worsens his condition, he will blame you. (Bihar al- Anwar, Vol. 78 , P. 127)

102 - Referring to a follower who had refrained from joining a war and then had apologized for it and sought to bring an excuse to justify it , Imam said :Apologizing for a sin committed consciously is worse than the sin itself. (Bihar al- Anwar, Vol. 78 , P. 128)

103 - If you gather wealth but do not use it , you are not the owner of your wealth , rather , you are owned by it. So benefit from your possessions and do not let them benefit from you. (Bihar al- Anwar, Vol. 78 , P. 127)

104 - Whoever accepts your grant , he has helped you with your generosity. (Bihar al- Anwar, Vol. 78 , P. 127)

105 - Telling the truth brings about honor. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)


106 - Telling lies , is a sign of weakness. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

107 - " People's secrets are properties held in trust with you." (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

108 - "Your neighbours are like your relatives." (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

109 - Aiding ( others ) is ( a sign of ) truthfulness. (History of Yakoobi , Vol. 2 , Najaf prees , P. 246 , line 9)

110 - " Working grants you experience. "(History of Yakoobi , Vol. 2 , Najaf press , P. 246)

111 - Good manner is ( counted as ) a worship. (History of Yakoobi , Vol. 2 , Najaf press , P. 246 , Line 9)

112 - Silence is an ornament ( for man ) (History of Yakoobi , Vol. 2 , P. 246)

113 - Greediness is poverty. (History of Yakoobi , Vol. 2 , P. 246)

114 - Generosity is prosperity. (History of Yakoobi , Vol. 2 , P. 246)

115 - Moderation is wisdom. (History of Yakoobi , Vol. 2 , Najaf press , P. 246 , Line 9)

116 - Once Imam(as) advised Ibn- Abbas :" Do not talk about something which does not concern you , because I fear that you commit a sin , and do not talk in what concerns you unless there is an occasion for it. Very often a speaker is criticized for telling the truth (for it was not on the right occasion.) (Bihar al- Anwar, Vol. 78, P. 127)

117 - Do not argue with two types of people : the patient and the stupid; the former will beat you , and the latter will bother you. (Bihar al- Anwar, Vol. 78 , P. 127)

118 - In your friend's absence , speak of him the way that you like him to speak of you in your absence. (Bihar al- Anwar, Vol. 78 , P. 127)

119 - Death with dignity is better than life with humility. (Bihar al- Anwar, Vol. 44 , P. 192)

120 - Continuous experience increases intellect , honour and piety. (Bihar al- Anwar, Vol. 78 , P. 128)
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Apr 16, '10 4:02 PM
for everyone
. Tell me about yourself:



The most often asked question in interviews. You need to have a short statement prepared in your mind. Be careful that it does not sound rehearsed. Limit it to work-related items unless instructed otherwise. Talk about things you have done and jobs you have held that relate to the position you are interviewing for. Start with the item farthest back and work up to the present.
2. Why did you leave your last job?

Stay positive regardless of the circumstances. Never refer to a major problem with management and never speak ill of supervisors, co- workers or the organization. If you do, you will be the one looking bad. Keep smiling and talk about leaving for a positive reason such as an opportunity, a chance to do something special or other forward- looking reasons.
3. What experience do you have in this field?

Speak about specifics that relate to the position you are applying for. If you do not have specific experience, get as close as you can.
4. Do you consider yourself successful?

You should always answer yes and briefly explain why. A good explanation is that you have set goals, and you have met some and are on track to achieve the others.
5. What do co-workers say about you?

Be prepared with a quote or two from co-workers. Either a specific statement or a paraphrase will work. Jill Clark, a co-worker at Smith Company, always said I was the hardest workers she had ever known. It is as powerful as Jill having said it at the interview herself.
6. What do you know about this organization?

This question is one reason to do some research on the organization before the interview. Find out where they have been and where they are going. What are the current issues and who are the major players?
7. What have you done to improve your knowledge in the last year?

Try to include improvement activities that relate to the job. A wide variety of activities can be mentioned as positive self-improvement. Have some good ones handy to mention.
8. Are you applying for other jobs?

Be honest but do not spend a lot of time in this area. Keep the focus on this job and what you can do for this organization. Anything else is a distraction.
9. Why do you want to work for this organization?

This may take some thought and certainly, should be based on the research you have done on the organization. Sincerity is extremely important here and will easily be sensed. Relate it to your long-term career goals.
10. Do you know anyone who works for us?

Be aware of the policy on relatives working for the organization. This can affect your answer even though they asked about friends not relatives. Be careful to mention a friend only if they are well thought of.
11. What kind of salary do you need?
A loaded question. A nasty little game that you will probably lose if you answer first. So, do not answer it. Instead, say something like, That's a tough question. Can you tell me the range for this position? In most cases, the interviewer, taken off guard, will tell you. If not, say that it can depend on the details of the job. Then give a wide range.
12. Are you a team player?
You are, of course, a team player. Be sure to have examples ready. Specifics that show you often perform for the good of the team rather than for yourself are good evidence of your team attitude. Do not brag, just say it in a matter-of-fact tone. This is a key point.
13. How long would you expect to work for us if hired?

Specifics here are not good. Something like this should work: I'd like it to be a long time. Or As long as we both feel I'm doing a good job.

14. Have you ever had to fire anyone? How did you feel about that?

This is serious. Do not make light of it or in any way seem like you like to fire people. At the same time, you will do it when it is the right thing to do. When it comes to the organization versus the individual who has created a harmful situation, you will protect the organization. Remember firing is not the same as layoff or reduction in force.
15. What is your philosophy towards work?

The interviewer is not looking for a long or flowery dissertation here. Do you have strong feelings that the job gets done? Yes. That's the type of answer that works best here. Short and positive, showing a benefit to the organization.
16. If you had enough money to retire right now, would you?

Answer yes if you would. But since you need to work, this is the type of work you prefer. Do not say yes if you do not mean it.
17. Have you ever been asked to leave a position?

If you have not, say no. If you have, be honest, brief and avoid saying negative things about the people or organization involved.
18. Explain how you would be an asset to this organization.

You should be anxious for this question. It gives you a chance to highlight your best points as they relate to the position being discussed. Give a little advance thought to this relationship.
19. Why should we hire you?

Point out how your assets meet what the organization needs. Do not mention any other candidates to make a comparison.
20. Tell me about a suggestion you have made.

Have a good one ready. Be sure and use a suggestion that was accepted and was then considered successful. One related to the type of work applied for is a real plus.
21. What irritates you about co-workers?

This is a trap question. Think real hard but fail to come up with anything that irritates you. A short statement that you seem to get along with folks is great.
22. What is your greatest strength?

Numerous answers are good, just stay positive. A few good examples: Your ability to prioritize, Your problem-solving skills, Your ability to work under pressure, Your ability to focus on projects, Your professional expertise, Your leadership skills, Your positive attitude
23. Tell me about your dream job.

Stay away from a specific job. You cannot win. If you say the job you are contending for is it, you strain credibility. If you say another job is it, you plant the suspicion that you will be dissatisfied with this position if hired. The best is to stay genetic and say something like: A job where I love the work, like the people, can contribute and can't wait to get to work.
24. Why do you think you would do well at this job?

Give several reasons and include skills, experience and interest.
25. What are you looking for in a job?

See answer # 23
26. What kind of person would you refuse to work with?

Do not be trivial. It would take disloyalty to the organization, violence or lawbreaking to get you to object. Minor objections will label you as a whiner.
27. What is more important to you: the money or the work?

Money is always important, but the work is the most important. There is no better answer.
28. What would your previous supervisor say your strongest point is?

There are numerous good possibilities:
Loyalty, Energy, Positive attitude, Leadership, Team player, Expertise, Initiative, Patience, Hard work, Creativity, Problem solver
29. Tell me about a problem you had with a supervisor.

Biggest trap of all. This is a test to see if you will speak ill of your boss. If you fall for it and tell about a problem with a former boss, you may well below the interview right there. Stay positive and develop a poor memory about any trouble with a supervisor.
30. What has disappointed you about a job?

Don't get trivial or negative. Safe areas are few but can include:
Not enough of a challenge. You were laid off in a reduction Company did not win a contract, which would have given you more responsibility.
31. Tell me about your ability to work under pressure.

You may say that you thrive under certain types of pressure. Give an example that relates to the type of position applied for.
32. Do your skills match this job or another job more closely?

Probably this one. Do not give fuel to the suspicion that you may want another job more than this one.
33. What motivates you to do your best on the job?

This is a personal trait that only you can say, but good examples are: Challenge, Achievement, Recognition
34. Are you willing to work overtime? Nights? Weekends?

This is up to you. Be totally honest.
35. How would you know you were successful on this job?

Several ways are good measures:
You set high standards for yourself and meet them. Your outcomes are a success.Your boss tell you that you are successful
36. Would you be willing to relocate if required?

You should be clear on this with your family prior to the interview if you think there is a chance it may come up. Do not say yes just to get the job if the real answer is no. This can create a lot of problems later on in your career. Be honest at this point and save yourself uture grief.
37. Are you willing to put the interests of the organization ahead of your own?

This is a straight loyalty and dedication question. Do not worry about the deep ethical and philosophical implications. Just say yes.
38. Describe your management style.

Try to avoid labels. Some of the more common labels, like progressive, salesman or consensus, can have several meanings or descriptions depending on which management expert you listen to. The situational style is safe, because it says you will manage according to the situation, instead of one size fits all.
39. What have you learned from mistakes on the job?

Here you have to come up with something or you strain credibility. Make it small, well intentioned mistake with a positive lesson learned. An example would be working too far ahead of colleagues on a project and thus throwing coordination off.
40. Do you have any blind spots?

Trick question. If you know about blind spots, they are no longer blind spots. Do not reveal any personal areas of concern here. Let them do their own discovery on your bad points. Do not hand it to them.
41. If you were hiring a person for this job, what would you look for?

Be careful to mention traits that are needed and that you have.
42. Do you think you are overqualified for this position?

Regardless of your qualifications, state that you are very well qualified for the position.
43. How do you propose to compensate for your lack of experience?

First, if you have experience that the interviewer does not know about, bring that up: Then, point out (if true) that you are a hard working quick learner.
44. What qualities do you look for in a boss?

Be generic and positive. Safe qualities are knowledgeable, a sense of humor, fair, loyal to subordinates and holder of high standards. All bosses think they have these traits.
45. Tell me about a time when you helped resolve a dispute between others.

Pick a specific incident. Concentrate on your problem solving technique and not the dispute you settled.
46. What position do you prefer on a team working on a project?

Be honest. If you are comfortable in different roles, point that out.
47. Describe your work ethic.

Emphasize benefits to the organization. Things like, determination to get the job done and work hard but enjoy your work are good.
48. What has been your biggest professional disappointment?

Be sure that you refer to something that was beyond your control. Show acceptance and no negative feelings.
49. Tell me about the most fun you have had on the job.

Talk about having fun by accomplishing something for the organization.
50. Do you have any questions for me?

Always have some questions prepared. Questions prepared where you will be an asset to the organization are good. How soon will I be able to be productive? and What type of projects will I be able to assist on? are examples.

Tags: 
Apr 16, '10 1:04 PM
for everyone


Many freeware and commercial software programs have a habit of setting themselves up to run automatically upon Windows startup. This can contribute to the gradual decline in startup speed that most Windows XP systems (and windows PCs in general) experience. Also, having programs that you only use selectively, or not at all, load automatically is a waste of system resources that could be better used for other things.

To top it off, many internet nasties such as spyware programs, viruses and Trojan horses will install themselves into one of the automatic start locations on your system in order to make sure that they are run on startup. So the point is, take a look at what is currently running every time you load your PC, and disable what you don't need or can't identify.

To do this: The first place you should go is 'start\programs\startup' which is a directory Windows XP uses to launch application shortcuts on boot-up.

If you remove the shortcuts from this directory, the applications will not load on startup. This directory can also be a repository for various badness such as spyware and virus software, so if there are files here which are not shortcuts and you don't recognize them, you may wish to consider removing them anyways, as Windows will not place critical files in this directory.

The next location for removing unnecessary startup files is the handy MSCONFIG utility that has been resurrected from the graveyard of Windows 9x especially for XP.

Go to 'start\run' and type 'msconfig' to access the utility.

The 'startup' tab in MSCONFIG provides access to several other applications that are started at boot up and are running in the background. By examining their Filenames and directories, you should be able to get a feeling for what is necessary and what is not. Be aware than several viruses and worms have a habit of disguising themselves with authoritative sounding Windows system file names.

The other method for removing these programs is through the programs themselves, as many applications, for example MSN messenger, contain the option to remove the software from startup.
Tags: 
Apr 16, '10 1:01 PM
for everyone

open Excel 2000
Under file menu, do 'Save as Web Page'
Say 'Publish Sheet' and 'Add Interactivity'
Save to some htm page on your drive.
Load the htm page with IE. You should have Excel in the middle of the page.
Scroll to row 2000, column WC. Select row 2000, and tab so that WC is the active column.
Hold down Shift+Crtl+Alt and click the Office logo in the upper-left.
If you have DirectX, you will be playing what looks like spy hunter. Use the arrow keys to drive, space to fire, O to drop oil slicks, and when it gets dark, use H for your headlights.
Tags: 
Apr 16, '10 12:52 PM
for everyone

You can save even more time with smart tags by using them along with this keyboard shortcut. When you type text that is recognized and labeled with a smart tag, a faint dotted line (the smart tag indicator) appears under the text. Using the arrow keys, move the cursor to the tagged text, and then press ALT+SHIFT+F10. Select an action from the menu of actions that appears.

Tags: 
Apr 16, '10 12:42 PM
for everyone
There are some people who think that the Qur'an is to be read merely for the purpose of obtaining spiritual reward (thawab) without need of understanding anything of its contents. They continuously recite the Qur'an, but if they are even once asked) "Do you understand the meaning of what you are reading?" they cannot answer. To recite the Qur'an is essential and good, being regarded as the first step necessary for comprehending its contents; and not merely as a means for gaining Divine reward.

The comprehension of the meaning of the Qur'an has certain peculiarities to which due attention must be paid. While other books are read for the purpose of acquiring the knowledge of novel ideas that merely involve reason and the rational faculties of the reader's mind, the Qur'an must be studied with the intention of educating oneself. The Qur'an itself clarifies this point:
It is a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful. (Holy Qur'an, 38:29) 

One of the functions of the Qur'an is to instruct and to teach. For this purpose, the Qur'an addresses human reason and speaks in logical and demonstrative terms. There is also another language that the Qur'an makes use of. But this language is not used to appeal to the faculty of reason, but to the heart. This is the language of feeling. Whosoever wants to acquaint himself with the Qur'an, should be familiar with both of the languages and be able to make use of both of them simultaneously. It is a grave mistake to separate one from the other.

That which is termed here as the heart, is the great source of profound feeling that resides within all human beings. This is sometimes also called "the sense of being", i.e. the feeling of relationship between human existence and the Absolute Being.

One who knows the language of the heart, when he addresses the human being in this language, can move the inner depths of his being. It is not merely the mind and the intellect alone which is affected, but his whole being, which is profoundly influenced. This sort of influence can perhaps be illustrated by the example of music. The various forms of music share the common quality which is stimulation of human feelings. Music appeals to the human soul and immerses it into a specific world of feeling. The nature of feelings, excited by different kinds of music, of course, varies. Certain types of music may be associated with the passions of valour and bravery. In the past, on the battlefield, the effects of martial music were evident. Sometimes its effects were so strong that the frightened soldiers who would not dare come out of their bunkers, were made to march in fervour despite fierce attacks from enemy's ranks. It is possible that certain other kinds of music may excite sensual feelings and invite the listener to succumb to sensual vices. The results of such music are noticeable in the moral waywardness of our own times. Perhaps no other thing could have so effectively broken down the walls of morality and chastity to the extent of this kind of music. Other kinds of instinctive feelings and passions, whether aroused by means of music or by some other means, can be controlled when addressed in the language that appeals to them.

One of the most sublime instincts and emotions present in all human beings is the urge for religion and the natural quest for God. It is in the same heavenly echoes that the Qur'an speaks to the Divine instincts of mankind. The Qur'an itself recommends that its verses be recited in fine and beautiful rhythms; for it is in those heavenly rhythms that it speaks to the Divine nature of man. The Qur'an, describing itself, maintains that it speaks in two languages. Sometimes it introduces itself as the Book of meditation, logic and demonstration; at other times as the Book of feeling and love. In other words, it does not merely seek to nourish the intellect and thought, but also nurtures the human soul.

The Qur'an lays great emphasis on its own specific quality of music, a music which more than any other music, is effective in arousing the profound and sublime feelings of the human heart. The Qur'an directs the believers to devote a few hours of the night to reciting its verses, and to recite them during their ritual prayers when their attention is turned towards God. Addressing the Prophet, the Qur'an says:
O thou enwrapped in thy robes, keep vigil the night, except a little (a half of it, or diminish a little, or add a little) and chant the Qur'an very distinctly. (Holy Qur'an 73:1 -4) 

It asks the Prophet (pbuh) to recite the Qur'an while standing for the prayers. Tartiil means to recite neither too hastily that words cannot be distinguished, nor too slowly that their connection be lost. It commands the Prophet (pbuh) to recite its verses rhythmically, and at the same time to cogitate upon their meaning. Again, in a later verse of the same chapter (surah), the Prophet is reminded that he needs enough sleep to effectively perform the daily chores of business or jihad in the path of God; nevertheless, he should not forget to seclude himself for worship.

It were the same rhythms of the Qur'an that became the singular source of spiritual joy and strength, and the means of producing inner purity and sincerity among Muslims. It was the same music of the Qur'an which, in a very short period of time, converted the barbarous tribes of the Arabian peninsula, into a steadfast nation of committed believers, who could grapple with the greatest powers of the age and overthrow them.

The Muslims did not merely view the Qur'an as a book of moral advice and instruction alone, but also, as a spiritual and ideological tonic. They recited the Qur'an with devotion of heart during their intimate nightly supplications, and during the day, they derived from it the strength to attack the unbelievers like roaring lions. The Qur'an had just such an expectation of those who had found their faith. Addressing the Prophet, it says:

Obey not the unbelievers, but struggle against them with it [the Qur'an] striving mightily. (Holy Qur'an, 25:52) 

The Qur'an advises the Prophet (pbuh) not to pay heed to the words of the infidels and to stand firmly against them equipped with the weapon of the Qur'an. It assures him that the ultimate victory shall be his. The life of the Prophet (pbuh) itself is a positive proof of this assurance. He stood all alone against enemies without any support except the Qur'an, and the same Qur'an meant everything to him. It produced warriors for him, furnished arms and forces, until, ultimately, the enemies were totally subdued. The Qur'an drew towards him individuals from the enemy's camp, and caused them to submit before the Messenger of God. In this way the Divine pledge was fulfilled.

When the Qur'an calls its language "the language of the heart," it means the heart which it seeks to purify, enlighten and stimulate. This language is other than the language of music that occasionally arouses sensual feelings. It is also different from the language of martial music that arouses the spirit of heroism in the hearts of soldiers and strengthens and enhances their enthusiasm. Rather, it is the language which converted the Arab Bedouins into inspired mujahidin, for whom it was said:

They carried their visions on their swords.

Those people carried their vision, their ideology, their religion and spiritual discoveries on their swords, and used them in the defence of those ideals and ideas. The notions of private and personal interest were alien to them. Though they were not innocent and infallible, and they did commit mistakes, yet they were those who rightly fitted the description:

Standing in prayer during nights,
fasting during daytime.

Every moment of day and night, they were in contact with the depths of Being. Their nights were passed in worship, and days in jihad.

It is on account of this characteristic, that the Qur'an is a book of the heart and the soul. Its appeal overwhelms the soul and brings tears flowing from the eyes and makes the heart tremble. It stresses this point and considers it true even of the "People of the Book":
Those to whom We gave the Book before this believe in it, and, when it is recited to them, they say, 'We believe in it; surely it is the Truth from our Lord; even before it we were of those who surrender. (Holy Qur'an, 28:52-53) 

It describes a group of people who undergo a state of veneration and awe when the Qur'an is recited before them. They affirm faith in all the contents of the Book, declare everything in it to be nothing but truth and their veneration of it continues to increase. In another verse, the Qur'an affirms that among the Ahl al-Kitab (The People of the Book), the Christians are closer to the Muslims than the idolaters and Jews. Then a group of Christians who believed and became Muslims on hearing the Qur'an are described in these words:
And when they hear what has been revealed to the messenger you will see their eyes overflowing with tears on account of the truth that they recognize; they say: Our Lord! we believe, so write us down with the witnesses (of truth). (Holy Qur'an, 5:83) 

In another place, while describing the believers, the Qur'an says:
God has sent down the fairest discourse as a book, consistent in its oft repeated parts, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God ... (Holy Qur'an, 39:23) 

In these, as well as in many other verses (such as 19:58, 61:1, etc.), the Qur'an tells us that it is not merely a book of knowledge and analysis; but at the same time that it makes use of logical arguments that appeal to the intellect, it also speaks to the finer sensibilities of the human soul.

Source: Extract from 'Understanding the Uniqueness of the Qur'an' by Shaheed Murtadha Mutahhari (ra).
Tags: 
Apr 16, '10 12:31 PM
for everyone
Those who are drunk on the arrogance of power and success and who have totally forgotten humane ethics because of the seduction of their soul and their senses will sometimes find, in various corners of the world, that the occurrence of unpleasant events makes them open to fundamental changes and developments that tear away from them the veils of forgetfulness. They may even be guided to a path leading to some degree of moral perfection and a future more fruitful than their present They are people in whom misfortune has induced a profound transformation.

Considering the harmful effects of neglectfulness and the intoxication of arrogance, on the one hand, and the numerous moral lessons taught by misfortune, on the other, it can be said that failure and misfortune are relative insofar as they contain great blessings; they contribute fruitfully to the building of man's awareness and will.

Hardship is, then, the preliminary to higher, more advanced states of being; it prepares man for the recompense that awaits him, and from his response to it, it becomes apparent whether he has attained the lofty degree of sincerity and devotion or is sunk in decay.

The Quran says: "We have created man in the embrace of hardship." (90:4) Or, again: "We test you with fear, hunger, the loss of wealth and possessions, death, and the loss of the fruits of your toil . Give glad tidings to those who struggle manfully on this path that those who say when afflicted with calamity and pain, 'We are from God and to Him we return on our path to perfection,'-that it is they who receive kindness and mercy from their Lord together with their suffering, and they it is who are truly guided."(2:155-57)

Without doubt, God could have created a world without hardship, pain and misfortune, but that would have meant His depriving man of freedom and choice; he would have been let loose in the world as a creature without will or the power of decision, just like any other creature lacking perception and awareness, formed exclusively by nature and totally obedient to it. Would he then have deserved the name of man?

Having paid the heavy price of losing all his innate capacities and freedom, his most precious resource, would he have advanced toward perfection, or decayed and declined? Would no t the world, too, have lost all goodness and beauty, these being comprehensible only in terms of their opposites?

It is plain that the power to distinguish and discriminate makes possible the existence of good and evil, of beauty and ugliness. By giving man the inestimable blessing of freedom and the ability to choose, God, whose wisdom is manifest throughout creation, wished to display fully His ability to create phenomena bearing witness to His wisdom and power.

He placed within man's being the possibility of doing both good and evil, and although He compels him to do neither, He always expects him to do good. God does not approve of evil; it is righteous conduct that meets with His approval and, in exchange for which He provides abundant, unimaginable reward. God warns man against following the path of evil and threatens him with punishment and torment if he does so.

Thus, by using the power of choice that God has bestowed on him, man can act as he should, conforming both to divine guidance and to his own conscience.

But, if occasionally his foot should slip and he should commit some sin, the path remains open for him to return to purity and light, to God's favor and mercy. This is in itself a further manifestation of God's generosity and all-embracing justice, one more of the blessings He bestows on His servants.

Were God to give immediate reward to the virtuous for their righteous conduct and acts, they would not in any way be superior to the corrupt and the sinful. And if the evil in thought and in deed were to be always met with instant punishment and retribution, virtue and purity would not enjoy any superiority in this world to vice and impurity.

The principle of contradiction, is, in fact, the basis of the created world; it is what enables matter to change and evolve so that God's grace flows through the world. Were matter not to take on different shapes as a result of its encounter with various beings and were being unable to accommodate new forms within itself, the differentiation and advancement of being would be impossible. A stable and unchanging world would resemble stagnant capital that produces no profit For creation, change is the capital that brings about profit It is, of course, possible that the investment of a certain portion of capital should result in loss, but the constant motion of matter as a whole definitely results in profit The contradiction that takes place in the forms of matter results in the advancement of the order of being toward perfection.

There is some question as to whether evil exists in the world in the real sense of the word. If we look carefully, we will see that the evil of things is not a true attribute; it is a relative one.

Firearms in the hands of my enemy are an evil for me, and firearms in my hands are an evil for my enemy. Setting aside me and my enemy, firearms are in themselves neither good nor bad.

The course of nature can be said to be mathematical; that is, its system has been established in such a way as no t to answer all of our needs. We, however, wish to fulfill all our uncountless desires without encountering the least hindrance, and the forces of nature do not answer the limitless wishes we cherish, wishes which are in any event worthless from the point of view of our essential nature. Nature pays no attention to our desires and refuses to submit to our wants. So when we encounter unpleasantness in our lives, we become unjustifiably upset and we term the causes of our discomfort as "evil."

If someone wants to light his lamp when there is no oil in it, he will not start sighing and complaining or curse the whole universe!

Creation is constantly advancing toward a clear goal, through unceasing effort and striving. Specific causes determine each step it takes, and the changes and development it undergoes are not designed to meet men's approval or satisfy their desires.

It should be accepted that some of the occurrences of this world will not correspond to our wishes, and we ought not to regard as injustice things we experience as unpleasant.

Ali, peace be upon him, the Commander of the Faithful, describes the world as an abode of hardship, but nonetheless a good place for the one who knows it properly. Although he encountered himself all kinds of hardship and unpleasantness, he constantly drew men's attention to the absolute justice of God.

Another important point which must not be overlooked is that good and evil do not represent two mutually exclusive categories or series in the order of creation. Goodness is identical with being, and evil is identical with non-being; wherever being makes its appearance, non-existence is also implied.

When we speak of poverty, indigence, ignorance or disease we should not imagine that they have separate realities: poverty is simply not having wealth, ignorance is the absence of knowledge, and disease is the loss of health. Wealth and knowledge are realities, but poverty is nothing other than the emptiness of the hand and the pocket, and ignorance, the absence of knowledge. Hence poverty and ignorance have no tangible reality; they are defined through the non-existence of other things.

The same is the case with calamities and misfortunes that we regard as evil and the source of suffering. They, too, are a kind of loss or non-being, and are evil only in the sense that they result in the destruction or non-existence of something other than themselves. Apart from this, nothing, insofar as it exists, can in any way be called evil or ugly.

If calamities did not entail sickness and death, the loss and ruin of certain creatures, thus preventing their capacities from unfolding, they would not be bad. It is the loss and ruin arising from misfortunes that is inherently bad. Whatever exists in the world is good; evil pertains to non-being, and since non-being does not form a category independent of being, it has not been created and does not exist.

Being and non-being are like the sun and its shadow. When a body is turned to the sun, it casts a shadow. What is a shadow? The shadow has not been created by anything; it consists simply of the sun not shining in a given place because of the existence of an obstacle; it has no source or origin of its own.

Things have a real existence by virtue of having been created without reference to things other than them; in this sense, they are not evil. For a worldview derived from belief in God, the world is equivalent to good. Everything is inherently good; if it is evil, it is so only in a relative sense and in connection with things other than itself .The existence of every thing is unreal for other than it self, and untouched by creation.

The malarial mosquito is not evil in itself. If it is described as such, it is because it is harmful to man and causes disease. That which is created is the existence of a thing in and of itself, which is a true existence; speculative or conditional existence has no place in the order of being and is not real. We cannot, therefore, ask why God has created relative or conditional existence. Conditional or abstract entities are inseparable from the real entities that give rise to them; they are their inevitable concomitants and do not partake of their being. One cannot then speak of conditional entities having been created.

That which is real must necessarily derive its being from the Creator. Only those things and attributes are real that exist outside the mind. Relative attributes are created by the mind and have no existence outside it so one cannot go looking for the creator.

Furthermore, that which has the potential to exist is the world as a whole, with all the objects it contains and the attributes that are inseparable from it; the world represents an indivisible unit. From the vantage point of God's wisdom, either the world must exist on the pattern that is peculiar to it, or it cannot exist at all.

A world without order or lacking the principle of causality, a world where good and evil were not separate from each other, would be an impossibility and a fantasy. It is not possible to suppose that one part of the world should exist and another should not. Creation is a whole, like the form and figure of man, and its parts are inseparable from each other.

God is absolutely free of all need, and one consequence of this is that He freely bestows being, like a generous man whose largess expects no return, or like a skilled artist who is constantly busy with the creation of new forms. Such abundant generosity and creativity define the essence of the Lord Whose signs are manifest and evident in every phenomenon.
Source: Divine Justice by Dr. Hamid Algar
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Apr 16, '10 11:48 AM
for everyone
81 - "Those stingy people who economize on even greeting are real misers." (Bihar al- Anwar, Vol. 78 , P. 120)

82 - Addressing his son Ali, Imam Hussain said : " O ' my son be afraid of oppressing the one who has no defender except God. (Bihar al- Anwar, Vol. 78 , P. 118)

83 - A man from the Ansaar group came to Imam. He had a request. Imam told him to write his request if he was too shy to say it. The man wrote :" I owe someone 500 dinars and he is pressuring me for returning it. Please talk to him and ask him to give me more time. " When Imam read the request , he bestowed the man a purse. The purse contained 1000 dinars. He said , " 500 to pay your debts , and the rest for improving your living conditions. "Then Imam said , " Avoid asking for help from anyone but three types of people : the religions , the generous , and the noble ;The religions for their fear of God , the generous for their charitability ,and the noble for their dignity, will not let you down. (Bihar al- Anwar, Vol. 78 , P. 118)

84 - Among the signs of having won the approval & acceptance of God Almighty is keeping the company of the learned. Among the signs of ignorance is fighting with true believers. And among the signs of a learned person is his thinking before saying, and his being well informed of the scientific facts of his day. (Bihar al- Anwar, Vol. 78 , P. 119)

85 - Avoid doing what you might later be asked to apologise for it! Because the believer does not harm and does not ask for apology , while the hypocrite always harms and apologizes. (Bihar al- Anwar, Vol. 78 , P. 120)

86 - When a poor man begs for your help , his pride is hurt. Then you don’t deal another blow to his pride by letting him down. (Bihar al- Anwar, Vol. 44 , P. 197)

87 - Imam(as) said : "Whoever likes us for the sake of God , we will join the Prophet(pbuh) together like these two ( and stuck two of his fingers together ). And whoever likes us for this world he will be rewarded only in this world which contains both good and evil people." (Bihar al- Anwar, Vol. 27 , P. 84)

88 - When you are frustrated and do not know a way out , only flexibility and moderation towards difficulties will save you. (Bihar al- Anwar, Vol. 78 , P. 128)

89 - Shifter are the orphans of Mohammad's household. Whoever takes an orphan of ours under his protection and guides him , the Almighty God Will tell him , O My generous mortal , you deserve my grace. Then he will order his angels to give him one thousand palace , for each word he how taught. (Bihar al- Anwar, Vol. 2 , P. 4)

90 - If it were not the realization of the Moslem brothers' rights , for whatever evil you did ; you would have been punished. But the glorified God says :" Whatever affliction befalls you , it is on account , of what your hands have wrought , and (yet) He pardons most (of your faults)". (Bihar al- Anwar Vol. 75 , P. 415)

91 - A man told Imam Hussain: O' the son of the Prophet! I am your Shi’a (follower)! Imam replied: "Fear God and don't claim this, otherwise God will tell you : You are a liar in what you claimed. Surely our Shi’as ( followers ) are those whose hearts are pure and free from insincerity and treason , you had better say you are an admirer and friend". (Bihar al- Anwar Vol. 68 , P. 156)

92 - Brothers are of four kinds : A brother who cares both about you and about himself , a brother who is only concerned about you , a brother who is only after harming you , and a brother who benefits neither you nor himself. When asked to clarify this , Imam said , " A brother , who cares about you and himself , is beneficial for both you and himself. such a brother maintains friendship with you , as in a perfect friendship , the two friends live together happily , but in a deficient one relations sour soon. The brother who is only concerned about you, he does not seek any material gains in his friendship with you. Rather , he will make every effort to help , and that is true friendship. The brother who constantly seeks to harm you : such a brother is in fact an enemy disguised and masked. He looks for an opportunity to harm you. He cleverly hides his real face from you. He lies about you in your absence , and he is jealous of you. May he suffer eternal damnation : And the brother who benefits neither you nor himself , he is a truly stupid person. Avoid making friends with his type. Such a friend seeks superiority to you and plots to possess whatever you have. (Bihar al- Anwar Vol. 78 , P 119)

93 - Imam Hussain (as) said to one of his followers : Which one is preferred to you? Saving the life of a weak man who is being killed by an oppressor , or saving a poor believer from among our Shi’as , who is being misled by an unbeliever and an enemy to the household of the prophet , through false reasoning and arguing ?Then Imam himself replied : Certainly saving the poor believer , as God Almighty says. " Reviving a misguided man by enlightening him , is tantamount to reviving all the world's people. "(Tafseer Al - Askari or Bihar al- Anwar, Vol. 2 , P. 9)

94 - For a king , the worst characteristics are three :fearing enemies , oppressing the weak , and being ungenerous. (Bihar al- Anwar, Vol. 44 , P. 189)

95 - "Avoid embarking on a task that is beyond your tolerance."(Aaian Ashi'a , Vol. 1 , P. 621)

96 - " Do not try for what you cannot win. "(Aaian Ashi'a , Vol. 1 , P. 621)

97 - " Spend as much as you earn , not more. "(Aaian Ashi'a , Vol. 1, P. 621)

98 - "Do not expect to be rewarded more than you deserve." (Aaian Ashi'a , Vol. 1 , P. 621)

99 - Do not be pleased save to what you have got of Allah's obedience. (Aaian Ashi'a , Vol. 1 , P. 621)

100 - Do not assume responsibility for a task , unless you are sure you can handle it competently. (Aaian Ashi'a , Vol. 1 , P. 621)
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Apr 15, '10 1:02 PM
for everyone


It sounds like an obvious clich? to say it, but like many clich?s there’s truth in it: happy employees are more productive. And yet it’s amazing how often you hear of companies suffering from massive turnover, instability and a failure to live up to their full potential by ignoring this.

Many small business owners will argue that they don’t have the budget to offer the kind of wages that will keep employees happy and focussed, but actually this is a misnomer.

You don’t need the biggest wallet in the world (though it wouldn’t hurt!) to bribe employees, and some of the best ways of keeping staff focussed and happy are free, just requiring a change in management mindset. The old adage that money can’t buy you happiness is worth considering - indeed in a survey of 2,000 workers, half said they would choose a low paying job they enjoyed over a high paying job they hated, and 38% said they would choose more free time over more money... So short of ineffective bribery, and unrealistic extra holiday time, here’s a few of the things to improve happiness in the workplace which won’t require you to make changes to your employment contracts and business documents...

Give Responsibility
Unless an employee is truly incompetent (in which case they won’t be the ones you’re desperate to keep anyway) any member of staff can undertake some decisions and be allowed to work independently. You don’t need to entrust them with your key business documents, but allowing them some freedom can do wonders for job satisfaction. Allowing the employees this little bit of responsibility and freedom will not only make them feel valued, but also make them more loyal to the company as suddenly their decisions - however small - have an impact on whether the business sinks or swims.

A Sense of Accomplishment
Workers aren’t keen on being cogs that are part of a bigger machine - or rather, they don’t mind, as long as they see that the machine achieves something! If each employee sees no tangible results from their day to day projects, then it’s no wonder they’d consider looking for an employment contract elsewhere.

Create a Happy Family
Making sure you hire the right people is imperative. If people become good friends in the office, then the urge to move on can easily be blocked by the loss of friendships. Be careful who you hire, and avoid those who are likely to cause disharmony, no matter how talented they may be!

Set Realistic Goals
One of the top reasons for normally satisfied employees seeking pastures new is an unrealistic workload and a set of unfair deadlines. Of course it’s important for a company’s growth to push staff to go that extra mile, but just make sure that mile doesn’t stretch into a full marathon! It’s a sure fire recipe to create (soon to be ex) employees who are both burned out and disillusioned.

Avoid Monotony
Right up there with realistic goals as a cause for frustrations is asking your employees to do work with little to no variety. Doing the same work every day, every month is certain to make employees’ minds wander to greener pastures. Finding variety and different documents to work on isn’t hard, and it’s definitely something which will boost performance.

None of these things cost money or require changes to your employment contracts and business documents - they just require a little foresight and skilled management. If you tick the basic boxes, and offer wage rises and bonuses when deserved, you should be able to minimise disruption and create a happy, productive workplace that goes on to great things.
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Apr 15, '10 12:59 PM
for everyone


Here are some very good tips on improving your vehicle's Fuel Economy / Increase Fuel Efficiency / Mileage. With increasing fuel prices it is becoming more and more prudent to use them.



Use Your Gears Wisely

Driving in the highest gear possible without labouring the engine is a fuel-efficient way of driving. A vehicle travelling at 60kmph in third gear uses 25 percent more fuel than at the same speed in fifth gear

Drive Smoothly

Think ahead! By applying light throttle and avoiding heavy braking, you can reduce both fuel consumption and wear and tear. Try to predict traffic at junctions and when in queuing to avoid accelerating and then braking. Research suggests driving techniques can influence car fuel efficiency by as much as 30 percent.

Switch off Your Engine

There are two schools of thought on this one. Switching your engine off for short periods of time can actually increase fuel consumption, as it requires more fuel to get the engine started. Also your catalytic converter will no longer be running at full temperature and so your car will be less efficient, increasing the amount of pollution you cause. However if you are
stopped for more than a few minutes then your car will simply burn less fuel with the engine stopped.

Drive off Promptly To Prevent Wasting Fuel

Don't leave your engine running when you first start up. Drive off straight away if you can, but drive gently until the engine has reached its normal operating temperature. This doesn't increase fuel efficiency as such, but it does mean your engine is switched on for less time.

Lighten Your Load

Think carefully about what you need on a journey. if you do not need something, do not pack it. Remove roof racks if not needed. The lighter the load, the lower the fuel consumption, and emissions, and the higher the fuel efficiency.

Tyres Effect Fuel Efficiency

It is estimated that about 50% of tyres on the road are under inflated. Aside from increasing the rate of wear, this wastes fuel and decreased your fuel efficiency. Check your tyre pressures every fortnight. Worn tyres will also decrease fuel efficiency (and your safety!), so check the tread regularly. If you are replacing tyres then consider some of the newer 'Eco' tyres that are designed specifically to increase fuel efficiency.

Car Windows

Driving with your windows open drastically reduces your fuel efficiency, far more so than putting the air conditioning on when motorway driving. So in those hot summers(?) preferably keep the windows shut, and the air conditioning on if you want to keep cool. Of course the air conditioning
decreases fuel efficiency too, so try not to over use it.

Invest In A New Fuel Efficient Car

New cars come in all shapes and sizes, but it is possible to pick a new car that can greatly reduce your fuel bill, and your fuel emissions.

Size matters

Choose an economical car - small cars use far more fuel efficient and produce lower emissions than large cars. Drive the most fuel-efficient car that meets your needs. Compare models and classes. Even similarly sized cars can vary in fuel efficiency by up to 45%.

Consider diesel engines (with a particulate trap), and LPG (Liquefied Petroleum Gas) and CNG (Compressed Natural Gas) fuelled cars - all have lower CO2 emissions than standard petrol cars.

Consider 'hybrid' vehicles - they combine a conventional engine with an electric motor and battery. These offer reduced fuel consumption and CO2 with potentially lower emissions of all pollutants.

Diesel Engines

If your going to buy a diesel, ensure it is a new 'common rail' type, as these are approximately 10% more efficient than older diesels. also replace (or clean if applicable) air cleaner elements as often as is required by your vehicles servicing schedule.

Regluar Maintenance

Maintains fuel efficiency

Air Filter

One of the most common reasons for a drop in fuel efficiency is a dirty intake filter. This will decrease the amount of air entering the cylinders of the engine resulting in incomplete combustion. Check the filter regularly to ensure that it is clean.

Spark Plugs

Ensure your spark plugs are in good condition. Renew the plugs and wires at intervals specified by the owners manual. This will keep all cylinders firing properly resulting in higher efficiency.

Lube Oil

Change the lube oil at intervals specified by the owners manual. Use the recommended oil only especially in newer cars. Use of an engine flush before changing the oil will help to get rid of a lot of the dirt that collects in the engine that a normal oil change will not remove. On older engines it is advisable to use an oil treatment agent. This basically thickens the oil which creates a better seal between the piston and the liner, preventing blow past and consequent loss of combustion pressure, resulting in higher fuel efficiency.

Exhausts Alter Fuel Efficiency

Most cars have special sizes for the exhaust. When cars are reasonably old the silences has to be changed. The garage people always try to fit a size that they have in the garage it self. Which might not be the exact size recommended for the car. The wrong size a bigger or smaller silencer size effects on the MPG of the car and the HP of the car. It may be cheaper to put another size than your recommended size for your car but on the long run it will cost you in many ways, especially on fuel consumption. Always put the recommended size of the exhaust that is indicated in your car manual because the car company knows how to optimize the performance of your car.

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Apr 15, '10 12:35 PM
for everyone
Holy Prophet (S) had said:

“On the Day of Resurrection the people will reappear in faces that the faces of monkeys and pigs are far better than theirs.”

-Qurrath al-Ayoon, p. 479.

The Commander of the Faithful Imam' Ali (A) about the corrupt scholar, has said:

"Although, his outward appearance is like a human being but his heart is like an animal heart. He does not recognize the path of guidance so that he could follow it, and does not know the path of deviation so that he could avoid it. Such a person is indeed a dead one living among the alive.”

-Nahjul Balagha, sermon 87.

Imam al-Sadiq (A) had said:

"The arrogant people on the day of Resurrection will be transformed into tiny ants to be trampled by the people till accounts of all the people are settled."

-Bihar al-Anwar, vol. 7, p. 201.

The God-Almighty in The Holy Quran said:

"And when the wild beasts are herded together."

-The Holy Quran (81:5)

Some of the commentators of The Holy Quran have interpreted the phrase "wild animals" in the above verse for human beings who will reappear with animal faces on the Day of Resurrection, because, unlike human beings the animals are not required to be judged for their deeds, hence their appearance does not make any sense.

God-Almighty in Holy Quran said:

"A day when the trumpet is blown and ye come in multitudes.”

-The Holy Quran (78:18)

According to some of the commentators the above verse has been interpreted that on the Day of Judgment, human beings will be separated from each other and will appear in different groups in accordance with their esoteric faces. There is an interesting narration from the Holy prophet (S) regarding the interpretation of the above verse:

Ma’z bin Jabal said: "I asked the Holy Prophet (S) about the interpretation of the above verse. He replied: 'Oh! Ma’z you had asked about a very important subject while shedding tears from his eyes the Holy Prophet (S) said: My ummah will reappear in ten different groups on the Day of Judgment as follows:

"Some of them will reappear as monkeys while some of them will look like pigs; some of them will reappear while walking up side down,. some will reappear as blind and wandering,. some of them will reappear as deaf and dumb understanding absolutely nothing; some will reappear with chewing their tongues while blood and pus will be coming out of their mouths making the people around them uncomfortable; some of them will reappear with their hands and feet cut off; some will reappear as being hanged upon branches of fire; and while some of them will reappear with dress of molten lead pressed to their bodies.’
"Then he explained these ten categories as follows:

“Those who will reappear as monkeys are the tale bearers or spies;, those who will reappear as pigs are the ones who accepted bribes and had illegal income those who will be walking up side down are the ones who practiced usury, those who are blind are the judges and officers who oppressed the people, those who are dumb and deaf are the ones who were egotistic and ambitious; those who will reappear with their hands and feet cut off are the ones who pained and troubled their neighbors; those who are hanged upon the branches of fire were the people who indulged in slandering and backbiting against the masses for the pleasure of kings and rulers; those whose odors is worst than dead bodies are the ones who indulged themselves in worldly desires and passions without paying Divine Share from their wealth, and those who are dressed with molten lead dress are the arrogant ones who took pride in themselves." 
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Apr 15, '10 12:29 PM
for everyone

"This world is not a place of permanent settlement, it is passage, a road on which you are passing. There are two kinds of people here; those who have sold their souls for eternal damnation, the other type are those who have purchased their souls and freed them from damnation." -Nahjul-Balagha, S.M. A Jafri p. 543 [Tr].
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Apr 15, '10 12:24 PM
for everyone

Although a human being is not more than a single reality, but is the possessor of different dimensions within his single existence –the existence which starts from the insignificant dusty material lacking any sort of sense and feelings and ultimately terminates into a precious celestial jewel.

God-Almighty said in the Holy Quran:

"Who made all things good which He created, and He began the creation of man from clay, then He made his seed from a draught of despised fluid; then he fashioned him and breathed into him of his spirit; and appointed for you hearing and sights and hearts; small thanks give ye"
-The Holy Quran (32: 7-9)

A human being is the possessor of various facts and parameters within his existence. From one aspect he is the possessor of physical body and a name, while from another aspect he is possessor of animal instincts as well as. Eventually overall, he is a human being possessing superior human virtues which are not found in other animals.

Therefore, human being is a single reality, a reality that possesses various dimensions and facts within his single existence. When it is said: My weight and my face, it is indicative of his body and name; when it is said: My food and my health, it is also related to his body; when it is said: movement, anger, and sexual passion, it indicates his animal self; and lastly when it is said; my wisdom, my thinking and my thoughts, it indicates to his superior human virtues. Therefore, a human being possesses different kinds of selves namely; self related to his physical body, self related to his animal instincts, and the human-self, but the most valuable and precious self is his -human-self. What had made human beings, "Vicegerent of God" upon earth and has distinguished them over other creatures is nothing but the single heavenly "Spirit" blown into his existence by the God-Almighty, called Human Soul. The wise God has explained the creation of human beings in the Holy Quran as follows:

"Verily we created man from a product of wet earth; then placed him as a drop (of seed) in a safe lodging; then fashioned we the drop a clot, then fashioned we the little lump bones, then clothed the bones with flesh,. and then produced it as another creation. So blessed the God, the Best of Creators.”
-The Holy Quran (23:12-14)

It is about the creation of human being that God-Almighty has said:

"So blessed the God -the Best of Creators.”
-The Holy Quran (23:14)

It was because of this Heavenly Spirit that human being reaches to an exalted position that God-Almighty orders the angels as follows:

"So when I have made him and have breathed unto him of My Spirit, do ye fall down prostrating yourself unto him."
-The Holy Quran (15: 29)

If, human beings were bestowed distinction over other creatures and God-Almighty said about them as follows:

“Verily, we have honored the children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom we created with a marked preferment."
-The Holy Quran (17: 70)

Therefore, if a human being should strive for self-building he must build his human-self and not his animal or physical-self. The aims of prophets had been to strengthen the human beings in their endeavors for perfecting their human selves. The Prophets said to the human-beings:

Don't forget that your self is your human-self; in case you sacrificed your human-self for the sake of whims and passions of your animal-self; you will inflict upon yourself a terrible loss.

The God-Almighty has said in the Holy Quran:

“Say: the losers will be those who loose themselves and their house folk on the Day of Resurrection. Ah, that will be the manifest loss."
-The Holy Quran (39:15)

Those who never think about any thing except their animal existence have indeed lost their human personality and are not striving for their recovery either. The Commander of the Faithful Imam 'Ali (A) has said:

"It is indeed strange to see someone so desperately looking for lost personal things, while making absolutely no efforts to find his lost (human) self."
-Gharar al-Hukm p.  495.

There can not be more severe and painful loss than some one's loosing his human personality and real self; for such a person nothing is left except animalism.
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Apr 15, '10 12:21 PM
for everyone
Islam has attached special importance for moral ethics, and because of these consideration the Holy Quran contains relatively more verses regarding ethics as compared verses related to obligation. Inside the books of narrations, one may finds thousands of narrations regarding ethics as compared to narrations dealing with other topics; if this number is not regarded greater in quantity, certainly it is not smaller either. The rewards and promises mentioned for good moral deeds are certainly not lesser than the rewards prescribed for other actions, and likewise the warnings and punishments described for indecent moral actions are certainly not less than the punishments for other actions.

Therefore, in Islam, ethics constitutes the basics and should not be treated simply as secondary religious obligations or something related to the beautification and decoration of religious persons. If religion has defined do's and don'ts for obligations, it has defined the same for ethics. If encouragement, persuasion, rewards, punishment, and warnings have been utilized for obligations, the same approach has been applied for ethics as well as. Therefore, there exists no difference between ethics and obligations as for as religious recommendations are concerned, and in order to achieve perfection and prosperity one cannot remain ignorant of ethical matters.

The moral obligations cannot be ignored by taking the excuse of treating them simply as moral obligations, likewise forbidden moral acts should not be performed either. If performance of daily-prayers is compulsory and their non-performance is prohibited and brings Divine-Punishment, equally important is the fulfillment of a promise and its breach is prohibited and brings Divine-Wrath. The real religious and prosperous is some one who is committed to his religious obligation as well as is honest in fulfillment of his moral commitments. On the contrary ethics play an important role for achieving prosperity and spiritual perfection that will be explained in the book later on.
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posted by ABBAS ALAM @ 03:58   0 Comments

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