Friday, 30 November 2012


Aug 16, '11 12:18 PM
for everyone
01- The Superiority and Excellence of the Holy Quran.
a)The Holy Prophet (s.a.w.s.) said:
"The superiority and preference of the Holy Quran on all other books and sayings is the same as the superiority of Almighty over His creatures."
b) Holy Prophet Muhammad (saw) said:
"The Holy Quran is superior and excellent to everything other than Almighty Allah (SWT)."
c) Holy Prophet Muhammad (saw) said:
"One who reads the Holy Quran, then he imagines that somebody (else) has received better and superior than him, then most certainly he has considered it insignificant the thing that is honorable and great before the Almighty."
d) Holy Prophet Muhammad (saw) said:
"Whenever mischief and seditions surround you like a part of the darkness of the night then (take refuge and) go towards the Holy Quran."
e) Holy Prophet Muhammad (saw) said:
"The Holy Quran is a wealth that no wealth can equal (or reach) it. And there will be no poverty after it."
02 - the Comprehensiveness and value of Holy Quran.
a) Holy Prophet Muhammad (saw) said:
"The Book of the Almighty comprises of the narratives and incidents of the ancients; the news of the future ones; and the rules and regulations amongst you. The Holy Quran was the measure and weight of the truth and falsehood and it is not facetious and in vain."
b)Ameerul Momineen (a.s.) said:
"The Holy Quran is beautiful apparently and it is deep and profound inwardly. Its wonder is everlasting and the curtains of darkness will not be removed when refraining from it."
03 - Learning and teaching the Holy Quran.
a) Holy Prophet Muhammad (saw) said:
"The best of you are those who have learned the Holy Quran and teach to the others".
b) Holy Prophet Muhammad (saw) said:
"One who teaches an Ayat of the Holy Quran, the Sawab (good deed) will be earned and returned to them so long as the Ayat is being recited."
c) Holy Prophet Muhammad (saw) said:
"For the teacher of the Holy Quran, all the particles of the world seek forgiveness and supplicate for him even the fishes of the oceans."
d) Ameerul Momineen Ali (as) said:
"Learn and study (Holy) Quran. It is the best of the sayings. Peruse and think and deliberate on it as it is the spring of the hearts."
e) Imam Ja'far Sadiq (a.s.) said:
"It is deserving and worthy of a believer that he should not depart from this world but that he has learned the (Holy) Quran or is in the path of learning it."
f) Holy Prophet Muhammad (saw) said:
"The (Holy) Quran is the (dining) table of the Almighty. Therefore, utilize it and learn as far as possible."
04 - The Recitation of The Holy Quran; Its Effect and Its Usefulness.
a) The best of the worships is the recitation of the (Holy) Quran. The traditions that have been narrated about reward and good deeds for the recitation of the Holy Quran is considered as the best of worships. It is important to mention that during the period of Holy Prophet Muhammad (saw); the learning of the word and meaning of the Holy Quran was considered jointly. Holy Prophet Muhammad (saw) recommended the recitation of the Holy Quran along with understanding their meanings. The conduct of Holy Prophet Muhammad (saw) shows us that he would teach ten Ayats of the Holy Quran to his companions and till the time they would not learn and understand the practical rules and science of the ten Ayats, he would not commence the next ten Ayats. Thus, the reader of the Holy Quran was aware and well conversant of their meanings.
b) Imam Jafar Sadiq (as) said:
"The Quran is the covenant and programs the Almighty for His creatures. It is deserving that every Muslim should look at this divinely testament every day and recite fifty Ayats from them every day."
c) Holy Prophet Muhammad (saw) said:
"One who recites ten Ayats of the (Holy) Quran during the night is from amongst the negligent and the heedless. One who recites fifty Ayats is from amongst the recites and commemorators. One who recites hundred Ayats is from amongst the humble and meek ones. One who recites two hundred Ayats will be counted from amongst the one who fears the Almighty and from amongst the special ones. One who recites three hundred Ayats will be from amongst the delivered and saved ones. And one who recites five hundred Ayats, he will be from amongst the jurisprudents."
d) Ameerul Momineen Ali (as) said:
"In the day of Resurrection, it will be said to the reciter of the Holy Quran (Qaari) that recite (The Holy Quran) and step above. Recite as you have recited in the (previous) world. Your status and position is up to the last Ayats that you have recited."
e) Ameerul Momineen Ali (as) said:
"One who recites the (Holy) Quran is like the one on whose heart has been inserted the Prophet hood except that "Wahi" (revelations) have not been revealed for him."
f) Holy Prophet Muhammad (saw) said to Salman Mohammadi:
"O Salman! Upon you be about the recitation of the (Holy) Quran. Its recitation is kaffarah (atonement) of sins."
g) Imam Jafar Sadiq (as) said:
"One who recites the Holy Quran and he is a young believer, then his body and blood will be blended and mixed with it."
H) Holy Prophet Muhammad (saw) said:
"Surely, these hearts are rusts like rusted irons. Surely (the thing) which gives it luster and polish is the recitation of the (Holy) Quran."
05 - The ways and the Manners of The Recitation of The Holy Quran.
a) Holy Prophet Muhammad (saw) said:
"Discharge (your duty towards the Holy) Quran in a good way and search for its wonders and strangeness."
b) Holy Prophet Muhammad (saw) said:
"Recite the (Holy) Quran in the tone of the Arabs and with their dialects and accents."
c) Imam Jafar Sadiq (as) said:
"The (Holy) Quran has been revealed in a sad and sorrowful manner. So, you also recite it humbly and sadly."
d) Ameerul Momineen Ali (as) said:
"During the recitation of the (Holy) Quran, express it in a good manner. And do not hurry in it like as reciting the poems and do not scatter it like the pebbles." But, install fear and alarm in your hard hearts through it. Your efforts should not be that you should recite and reach the end of the Ayat.
e) Holy Prophet Muhammad (saw) said:
"Learn the (Holy) Quran in Arabic. Refrain from adding an extra word or alphabet in it."
06 - The Recitation Of The Holy Quran in a beautiful and Melodious Tone.
a) Holy Prophet Muhammad (saw) said:
"For everything there is an adornment and a decoration. The adornment of the (Holy) Quran is a beautiful voice and tone."
b) Holy Prophet Muhammad (saw) said:
"Adorn and decorate the (Holy) Quran with your (good) voice."
c) It was asked from Holy Prophet Muhammad (saw) that which of the peoples voice in the recitation of the (Holy) Quran is better. He said; "The voice of that person is better who while reciting the Holy Quran and his recitation reaches you, you feel that he is feaful of Allah."
d) Imam Ali al-Hadi (a.s.) said:
"Imam Zainal Abedeen (a.s.)  would recite the (Holy) Quran in such a beautiful voice the passer byes who would pass from his house would swoon and (would be overcome) by his voice."
e) Imam Jafar Sadiq (as) said:
While interpreting the Ayat of the Holy Quran, "The meaning of this Ayat is that one should recite the Holy Quran in a slow and pauseful manner and make your voice beautiful with its recitation."
a) Holy Prophet Muhammad (saw) said:
"The most honorable and noble from amongst my Ummat are the memorizers of the (Holy) Quran and those who (stay) awake (for worshipping)."
b) Holy Prophet Muhammad (saw) said:
"The carriers of the (Holy) Quran are those who are included and covered by the Mercy of Allah."
c) Imam Jafar Sadiq (as) said:
"Recite the (Holy) Quran and memorize it. Allah will not punish the heart in which the Quran has been placed (in it)."
d) Imam Jafar Sadiq (as) said:
"The memorizer of the Quran and the one who acts on it will be the companions with the preferable divine ambassadors - the Angels."
e) And from amongst the Duas and supplications of Imam Jafar Sadiq (as):
"O Allah, select and approve for us two works: to recite the Quran in a good manner and to memorize their Ayats."
f) Imam Musa Kazim(a.s.)  narrates from Holy Prophet Muhammad (saw) who said:
"The carriers of the (Holy) Quran are the learned persons of the inhabitants of the Heavens."
08 - The Recitation of The Holy Quran While Looking At The Moshaf.
a) Holy Prophet Muhammad (saw) said:
"Looking at the Moshaf (Holy Quran) is (considered as) worship."
As per some traditions, Moshaf is a name, which has been ascribed to the Holy Quran. This word has not come in the Holy Quran in this form, but its derivative of "Sohof" has been used in the Holy Quran on 8 occasions.
b) Holy Prophet Muhammad (saw) said:
"The recitation of the Holy Quran from the Moshaf (Book) is better that its recitation from memory."
c) Holy Prophet Muhammad (saw) said:
"Nothing is more difficult and harder for the Shaitan than the recitation of the Quran from the Moshaf (book)."
d) Imam Jafar Sadiq (as) said:
"One who recites the Quran from the Moshaf (Book) then his eyes will enjoy and profit (from its good deeds and blessings)."
09 - The Recitation Of The Holy Quran And Contemplating And Deliberating On It.
a) Holy Prophet Muhammad (saw) said:
"Woe is upon the one who recites the divine Ayats, but dose not contemplates and thinks about it."
b) Ameerul Momineen Ali (as) said:
"Beware, there is no good in recitation (of the Holy Quran) and not deliberating and thinking on it."
c) Ameerul Momineen Ali (as) said:
"Learn the (Holy) Quran as it is the best of the speeches and think and reflect on it as it is the spring of the hearts."
d) Imam Jafar Sadiq (as) while interpreting the Ayats of the Holy Quran, the right to the recitation of the Quran is thinking and pause over every Ayat, which propounds about the Heaven and the Hell.
10 - The Recitation of The Holy Quran And Acting On It.
a) Holy Prophet Muhammad (saw) said:
"How numerous are the reciters of the Holy Quran, and the Holy Quran curses them."
b) Holy Prophet Muhammad (saw) said:
"The one who does not consider the Haram (forbidden) acts of the Holy Quran as Halal (permissible) does not believe and has no faith in the Holy Quran."
c) The one who learns the Holy Quran and does not act on it, Allah (SWT) will raise him as a blind (person) on the day of Resurrection."
d) Ameerul Momineen Ali (as) said:
"By Allah, pay attention to the Holy Quran. It should not be that others overtake and take precedence over you in acting and practicing (on the Quran)."
e) Imam Ali Reza (a.s.) said:
"(Quran) is the word of Allah (SWT). Do not exceed and trespass from its boundary. Do not seek guidance other than from its shadow and protection or you will be deviated and misguided."
f) Ameerul Momineen Ali (as) said:
"One who recites the (Holy Quran) and then enters the Hell, he is from those who have ridiculed and mocked at the Ayats of the Holy Quran."
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Aug 16, '11 11:57 AM
for everyone
This is a ‘makki’ surah and it has 59 ayaat. There are lots of benefits of reciting this surah like the other benefits of Quran.
Forgiveness of Sins
It is narrated from the Holy Prophet (s.a.w.) that if this surah is recited at night, then seventy thousand angels pray to Allah (s.w.t.) to forgive the sins of the reciter. If recited on Thursday nights, all sins are forgiven and houses are built for the reciter in Jannah. The reward for reciting each letter of this surah is equal to that of freeing a thousand slaves for seeking the pleasure of Allah (s.w.t.).
Protection on the Day of Judgment
Imam Muhammad al-Baqir (a.s.) said that whoever recites surah ad-Dukhan in hisfaraa’idh (compulsory prayers) will be protected from the torment of the Day of Judgment and will easily be able to give his accounts. His book of deeds will also be given to him in his right hand.
Other Benefits
  • If kept in one’s possession, this surah acts as a protection from the plots of Shaitan.
  • If kept under one’s pillow before sleeping at night, there will be no suffering from nightmares and one will always get good dreams.
  • Keeping this surah in a place of business makes the trade prosper.
  • Imam Ja’far as-Sadiq (a.s.) has said that keeping this surah as a talisman ensures protection from the authorities and makes people fond of the wearer.
  • Drinking water in which this surah has been dissolved is a cure for all ailments related to the stomach.

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Aug 16, '11 8:54 AM
for everyone
Dua day 15
O Allah, on this day, grant me the obedience of the humble, expand my chest through the repentance of the humble, by Your security, O the shelter of the fearful.
خدايا در در اين ماه طاعت فروتنان را نصيبم كن،و سينهام را براى انابه همانند بازگشت خاضعان باز كن به امان دادنت اى امانده هراسندگان

Dua day 16:ALLAH, on this day, grant me compatibility with the good, keep me away from patching up with the evil, lead me in it, by Your mercy, to the permanent abode, by Your Godship, O the God of the worlds.
خدايا مرا در اين ماه به همراهى و همسويى با نيكان توفيق ده،و از همنشينى با بدان دور بدار و به حق رحمتت به خانه آرامش جايم ده،و به پرستيدگىات اى پرستيده جهانيان!
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Aug 16, '11 8:45 AM
for everyone




O Allah, the people have carelessly neglected Your remembrance, let us remember you and when they turn to your remembrance, and let us thank you. Let us speak from the depths of our hearts whatever we say by our tongue O Allah, verily the plenteousness of your forgiveness has enough room to absorb our sins, and we rely more on your mercy than on our good deeds. O Allah, send blessings on Muhammad and on his children and enable us to do good deeds worthy of rewards.
Source: duas.org
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Aug 16, '11 8:36 AM
for everyone
"The day when every soul will find what it has done of good brought forward, and   what it has done of evil; it will wish there was a far space between itself and it (evil). And Allah warns you to beware of Him; and Allah is Compassionate with His servants." (3:30)
"They ask you what they should spend, Say: what-ever of wealth you spend, is for the parents, relatives, orphans, the needy and the traveler, and whatever good you do, Allah is surely omniscient of it." (2:215)

A man once asked the Messenger of Allah (SAW): "What people does Allah love most?"

He answered: "They are the most useful ones to the people." (Wasa'il ash – Shiah, P.6)

It is also narrated from Prophet Muhammad (SAW) that he said:

"All mankind belong to Allah, therefore the most favored by Allah is the one who is good to his or her own family." (Ibid.)

 It is also narrated that; "The doer of good is better than good itself and the evil-doer is worse than evil itself." (Tuhaf al – Uqul an Aali al – Rasool, P. 40)
It is also narrated that Messenger of Allah (SAW) said:

"whoever guides others towards good is like the one who does it himself." (Ibid.)

It is also narrated that the Prophet (SAW) said: Don't do anything of good so as to be seen by people, nor give it up because of shyness." (Ibid., P. 41)

It is narrated from Imam Ali (AS) that he said: "Speak much of good in order to be known by it and do good to be identified with its followers." (Mishkat al – Anwar, P. 144, 2nd edition)


In the Qur'an, the Almighty Allah says:
"The two of you do cast into hell every ungrateful, rebellious one. Forbidder of good, exceeder of limits, doubter." (50:24 – 25)

Quran also states: "…
and reconciliation is better, and souls are prone to avarice. And if you do good and be God-fearing, then surely Allah is Cognizant of what you do." "4: 128)

For the same reason, Islam considers prosperity and success as a protection against such harmful moral sickness.
In the Qur,an, the almighty Allah says;

"… and whoever is saved from the greediness of his soul, these it is that are the successful." (64:16)

When the Messenger of Allah (SAW) talks about good and its doers in the society, he wants to teach Muslims and Islamic society that an Islamic society is a cooperative one. The social service performed by a scientist, farmer, doctor, teacher, thinker, social reformer, and one who participates in charitable projects, or helps the poor and the needy; all these works are considered good deeds to which generous people in society contribute.

Therefore, those who are doing good and are inspired in their works by knowledge of Allah and who like to do good seeking His pleasure, these are the best people because of their social usefulness.

The Holy Prophet (SAW) has guided our social preferences through his example, that is, serving the society and encouraging social advancement while seeking Allah's Pleasure.

The Islamic view which sees society as one family and creation (the human being, animal, plant) as belonging to Allah and depends on Him. It aims to shape this world with all its individuals and elements into a unity and completeness, to deepen the cultured comprehension and consciousness of man and to confirm his role in serving to develop the world.
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Aug 16, '11 8:24 AM
for everyone

God has said in the Quran:

And if you are in doubt about what We have revealed (the Quran) to Our worshiper (Muhammad ), then produce a chapter like it, and call your witnesses (supporters and helpers) besides God if you are truthful.  And if you do not do it, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones.  It has been prepared for disbelievers.  And give good news (O Muhammad) to those who believe and do good deeds, that for them are gardens (Paradise) in which rivers flow.... (Quran, 2:23-25)

Ever since the Quran was revealed, fourteen centuries ago, no one has been able to produce a single chapter like the chapters of the Quran in their beauty, eloquence, splendor, wise legislation, true information, true prophecy, and other perfect attributes.  Also, note that the smallest chapter in the Quran (Chapter 108) is only ten words, yet no one has ever been able to meet this challenge, then or today.

Some of the disbelieving Arabs who were enemies of the Prophet Muhammad  tried to meet this challenge to prove that Muhammad  was not a true prophet, but they failed to do so.This failure was despite the fact that the Quran was revealed in their own language and dialect and that the Arabs at the time of Muhammad  were a very eloquent people who used to compose beautiful and excellent poetry, still read and appreciated today.

The smallest chapter in the Holy Quran (Chapter 108) is only ten words, yet no one has ever been able to meet the challenge to produce one chapter like the chapters of the Holy Quran.
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Aug 16, '11 8:19 AM
for everyone
For those who believed in the Judgment Day and were heedful of their deeds, there are luxuriant gardens in which everything they wish shall be provided for them. The Benevolent God says:
Verily, there is achievement for the heedful: Enclosed gardens and vineyards and maidens of the same age and the cups filled up. There, they will neither hear and vain talks, nor lying. (That) is a reward by your lord; a compensating gift. (Verses 31-36)
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Aug 16, '11 8:11 AM
for everyone

Short Dua for 15th Day of Ramzān al-Mubarak [Pls Check Attachments] 6

TO: 1 recipient
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Message body

Bismilla-heer-Rahmaneer-Raheem


As-salamu alaikum wa Rahmatullahi wa Barakatoh,
  
15th Ramzan al-Mubarak
Our heartiest greetings and felicitations to Holy Prophet Mohammad (saww),  his Ahl-e-Bait (as), Imam-e-Zamana (AJ) & all lovers of Ahl-e-Bait  (as)  on this auspicious occasion of  the birth anniversary of
 Imām Hasan ibn ‘Alī ibn Abī Tālib  (A.S)


Holy Prophet Muhammad al Mustafā (S.A.W.W) said:

"Hasan(a.s.) and Hussain(a.s.) are my and my daughter’s sons. O Allāh I love them, so you love them too and you love anyone who would love them."

[Reference :  Tirmizi and ibn-e-Habban quoted from Hazrat Usama bin Zaid]

Dua for Fifteenth Day of Ramzan al-Mubarak

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
supplication

Allaahummar-Zuqnee Feehi T’aa-A’tal Khaashi-E’en Wash-Rah’ Feehi S’adree Bi-Inaabatal Mukhbiteen Bi-Amaanika Yaa Amaanal Khaa-Ifeen
O Allah, on this day, grant me the obedience of the humble expand my chest through the repentance of the humble, by Your security, O the shelter of the fearful.
-----

A presentations about Imām Hasan ibn ‘Alī ibn Abī Tālib  (A.S)

Recommended Salat for 16th night of Maahe Ramzan
 Recite 12Rak-a’t Namaaz (2x6)
 In each Rak-a’t, 
Soorah Al Faatih’ah - 1Time
 Soorah Al Takaasur  - 12 times
 ---
A humble request
Imam Ali (a.s.) said: The prayer of a fasting person at the time of Iftar is never rejected.
Please do pray for restoration of Jannat al-Baqi &  
early re-appearance of Imam-E-Zamana (atfs) at the time of Iftar.

Iltemase Dua
Allah humma salli ala Muhammad wa aali Muhammad wa ajjel farajahom

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Aug 16, '11 7:48 AM
for everyone
Ali Abbas

"Jab kabhi koi fakir raat ke waqt darwaze par dastak dekar kuch maange, to kabhi bhi oosay thukrana nahi."
{Hazrat Rasule Khuda (SAWW)}
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Aug 16, '11 7:43 AM
for everyone
Khadija zehra soz khowan
jiska sherf qalam ka ujala hy jis ne her aik jang ko tala hy
ABBAS ko jis ne godi me pala hy jis ki fatah ka rang nirala hy
panjetan e pak ko or all shiane hyder e karar ko zahore e IMAM HASSAN(a.s) mubarak ho
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Aug 16, '11 7:38 AM
for everyone

Ali Agha

jinko sab Sura -e- Kausar ka Chaman kehtey hain ..Un ko hum "FATIMA (S.A)" ka "HASSAN (A.S)" kehtey hain .. Surat -e- Haider -o- Safdar ka tou "ABBAS (A.S)" hai Naam ..Seerat -e- Ahmed -e- Mursal ko "HASSAN (A.S)" kehtey hain ....Shab - e - Wiladat...Janab -e- Imam Hassan (a.s) Tamaam momino ko mobarik ho ......
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Aug 16, '11 7:16 AM
for everyone
O Allāh, Cure Every Sick Person

أَللٌّهُمَّ اشْفِ كُلَّ مَرِيْضٍ
O Allāh, Cure Every Sick Person

Meaning

The Arabic word marīd literally means ‘one who is sick or disordered.’ It originates from its infinitive ‘marad’ which means:

الْخُرُوْجُ عَنِ الاِعْتِدَالِ الْخَاصِّ بِالإِنْسَانِ وَذٌلِكَ ضَرْبَان : الأَوَّلُ مَرَضٌ جِسْمِيٌّ...وَالثَّانِي عِبَارَهٌ عَنِ الرَّذَائِلِ...
“…to exit from the state of the equilibrium particular to the human being; and this is of two kinds: (1) bodily sickness… (2) vices.”

Therefore, in reality, marad is another extension (misdāq) of the state of disequilibrium (fasād), and thus can be discussed under the previous verse of the supplication too.

Extensions of Illnesses

In the Holy Qur’ān and traditions the word “marad” (illness) has been mostly employed to denote one of the abovementioned kinds of human disequilibria. Look at the following:

1. The Holy Qur’ān [26:80] narrating the words of Prophet Ibrāhīm (as), says:

) وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ (
“And when I turn ill, He (alone) cures me.”

Two points should be noted here:

(i) The above verse does not imply that the Prophet (s) would not seek the natural means for the cure. What the verse means is that the Principal Curer (al-Shāfī) is only Allāh. This is because the existence, subsistence, and effect of the agent of cure is entirely by His Will and Permission.

(ii) Apparently what is meant in this verse is the physical extension of illness, for Prophets of Allāh (as) are free from spiritual illnesses. They are infallible in their thoughts, words and actions. And that enables them to be propagators and Messengers of God.

2. The Holy Qur’ān [2:8-10] describing the hypocrites says:

) فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللٌّهُ مَرَضاً (
“In their hearts is a sickness; and Allāh increased their sickness.”

The sickness referred to here is hypocrisy, which concerns the heart and not the body. Therefore marad is not limited to physical ailments.

3. Prophet ‘Īsā (as), is reported to have said:

...مَا مَرِضَ قَلْبٌ بأَشَدَّ مِنَ الْقَسْوَةِ...
“…The heart did not fall sick with [a malady] more severe than the hardness of the heart…”

4. Imām ‘Alī (as) is reported to have said:

لاَ مَرَضَ أَضْنـى مِنْ قِلَّةِ الْعَقْلِ.
“There is no malady more debilitating that the paucity of intellect.”

Here the ‘silliness’ or simplicity of a person is considered to be another kind of sickness. Therefore marad can also employed to denote the dull-wittedness of a person.

5. And he (as) is also reported to have said:

أَلْحِقْدُ خُلْقٌ دَنِيٌّ وَمَرَضٌ مُرْدٍ.
“Resentment (al-hiqd) is a degenerate characteristic and a destructive illness.”

Therefore, in short, marad is not limited to physical illness, but covers mental and spiritual illnesses as well.

Supplication for a Sublime Purpose

Health, like any other Divine blessing is meant for a sublime purpose. To underutilize it would be tantamount to unthankfulness on the part of the human being. Our supplications for the betterment of ourselves and others should be purposeful: we must pray for health as a means to affect equilibrium in our souls. Were we to pray for health for the sake of sheer material enjoyment, we would be unthankful to Almighty Allāh, since the practical reality of shukr is to employ the Divine Blessing for the purpose it was created.

Imām al-Sajjād in his well-known prayer manual al-Sahīfat al-Sajjādiyyah prays:

‏فَمَا أَدْرِي يَا إِلٌهِي أَيُّ الْحَالَيْنِ أَحَقُّ بِالشُّكْرِ لَكَ. وَأَيُّ الْوَقْتَيْنِ أَوْلَى بِالْحَمْدِ لَكَ. ‏أَوَقْتُ الصِّحَّةِ الَّتِي هَنَأْتَنِي فِيهَا طَيِّبَاتِ رِزْقِكَ وَنَشَّطْتَنِي بِـهَا لاِبْتِغَاءِ مَرْضَاتِكَ وَفَضْلِكَ وَقَوَّيْتَنِي مَعَهَا عَلَى مَا وَفَّقْتَنِي لَهُ مِنْ طَاعَتِكَ‏...

“For I know not, my God, which of the two states deserves more my thanking You, And which of the two times is more worthy for my praise of You: the time of health, within which You Make me delight in the agreeable things of Your provision, through which You Give me the joy to seek the means to Your Good Pleasure and Bounty, And by which You Strengthen me for the acts of obedience which You Have Given me success to accomplish…”

Here the Imām (as) teaches us that health should be sought to achieve Allāh’s pleasure (libtighā’i mardātika) and to perform acts of His obedience (waffaqtanī lahu min tā‘atika). Therefore, when we seek the well-being of every member of the human race, we should do so because we would like the means of their perfection to be facilitated and not because they can regain their health to continue more damage to themselves or others.

The delight of our eyes, Sayyid Radī al-Dīn bin Tāwūs in section 7 of his Falāh al-Sā’il, where he enumerates the characteristics of a supplicant, says:

مِنْ صِفَاتِ الدَّاعِي: أَنْ يُرِيْدَ بِالدُّعاءِ مُرَادَ اللٌّهِ جَلَّ جَلاَلَهُ بِهِ، وَيُقَدِّمُ إِرَادَةَ اللٌّهِ عَلَى إِراَدَةِ نَفْسِهِ. وَمِثَالُهُ: إِذَا مَرِضَ لاَ يَكُوْنُ قَصْدُهُ مِنَ الدُّعَاءِ بِعَافِيَتِهِ مُجَرَّدَ بَقَاءِهِ لِشَهْوَتِهِ وَعَاجِلَتِهِ وَدُنْيَاهُ الشَّاغِلَة عنْ آخِرَتِهِ، بَلْ لِيَبْقَى عَلى مُرَادِ اللٌّهِ جَلَّ جَلاَلَهُ فِيْ طَاعَتِهِ.

“And among the characteristics of a supplicant is that he should seek through his supplication what Allāh wants of Him and prefer Allāh’s desire over his. For example: when he becomes ill, the purpose behind his supplication for his well-being should not be merely subsistence for the sake of lustful desire, temporal enjoyment and worldly existence that disengages him from his Hereafter, rather it should be for the purpose of living according to what Allāh wants, which is His Obedience.”

Beyond the Immediate Causes of Illnesses!

Although it is true to say that we must seek the natural causes of the various maladies to eradicate them, our aspiration should be loftier then to merely search for the immediate causes. Physicians categorize “illness prevention” into four stages:

1. Primordial prevention

The Holy Qur’ān says:

) إِنَّ اللٌّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنفُسِهِمْ... (
“Allāh does not change what is with a community save that they change what is in them.”

Primordial prevention is to avoid the emergence and establishment of social, economic and cultural patterns of living which are known to elevate risk of disease.

This is certainly the most important of all kinds of prevention. The human being is taught that his lifestyle can indeed determine what kind of future awaits him. To establish those social, economic and cultural patterns that would secure the health of the human being largely depends on the validity of the political body that governs the human society. Only an Islamic government subservient to the principles of Islam, can create a physically healthy environment. This is because the social, economic and cultural patterns would be defined by God, Who Created the human being for prosperity in both this world and the Hereafter, and Knows what laws would lead him to this prosperity. There is an interesting anecdote narrated about the situation prevailing in the Muslim community during the time of the Holy Prophet (s):

During the Holy Prophet (s)’s time, the king of Egypt sent a skilled doctor to the Holy Prophet (s). He lived one year with the Arabs but found no one approaching him for treatment. He therefore came to the Prophet (s) to complain. The Holy Prophet (s) explained to him that the reason behind the situation was that his people had adopted a path of moderation: they did not eat unless their appetite for food overcame them, and (ii) They stopped eating while they still had some appetite for food left. Hearing this, the doctor said: ‘This is the cause of [their] health.’ Then he kissed the earth, and left.

In other words, they obeyed the Holy Prophet (s) and applied his well-known saying:

كُلْ وَاَنْتَ تَشْتَهِي وَاَمْسِكْ وَاَنْتَ تَشْتَهِي.
“Eat while you have the appetite, and refrain from eating while you still have the appetite.”

If the laws of Almighty Allāh prevailed in the environment they would deter the human being from engaging in sin, which leads to a substantial number, if not most of the prevalent illnesses. In a society where capitalism and consumerism prevail, what should one expect save the culture of overindulgence? In an environment where the woman is used as an item of advertisement and sale, what can one anticipate save sexual perversion? And these two major factors contribute to a great number of illnesses. In such a situation primordial prevention is a far fetched phenomenon.

One must understand that the fundamental unit for the realization of primordial prevention, is the government. It is the ideology of the ruling power that determines what kind of society it would like and what kind of lifestyle it encourages.

2. Primary Prevention

The Holy Qur’ān says:

وَ لاَ تُلْقُوا بِأَيْدِيكُمْ إِلـى التَّهْلُكَةِ
“Do not lay yourself into destruction.”

Primary prevention is action taken prior to the onset of disease, which removes the possibility that a disease will ever occur. For example the preventive measures taken to avoid diseases such as heart attacks, high cholesterol levels, ulcers, etc. is called primary prevention. Often these simple measures are not taken seriously, which leads us to the second stage of prevention i.e. secondary prevention.

In primary prevention, the human being refrains from the causes that would amplify the vulnerability of illness. Abstinence [abstaining from sex beyond marriage], consuming low cholesterol foods, nominal sugar, etc. are known to be kinds of primary prevention. This kind of prevention is also difficult for those suffering from spiritual maladies such as avarice, overindulgence, etc. The following traditions emphasize the important role of denial before sickness:

i) Imām Amīru’l Mu’minīn (as) is reported to have said:

الْمَعِدَةُ بَيْتُ الأَدْوَاءِ، وَالْحِمْيَةُ رَأْسُ الدَّوَاءِ. لاَ صِحَّةَ مَعَ النَّهَمِ.
“The stomach is the house of maladies, and denial is the principal medicine, and there is no well-being in greed.”

ii) And he (as) has also said:

صَلاَحُ الْبَدَنِ الْحِمْيَةُ.
“In denial is the equilibrium of the body.”

iii) Imām Abū Ibrāhīm al-Kazim (as) is reported to have said:

لَيسَ الْحِمْيَةُ أَنْ تَدَعَ الشَّيْ‏ءَ أَصْلاً، وَلٌكِنَّ الْحِمْيَةَ أَنْ تَأْكُلَ مِنَ الشَّيْ‏ءِ وَتُخَفِّفَ.
“Denial does not mean that you avoid a thing totally, and do not eat it; rather, it means that you have a light consumption of something.”

iv) And Imām Abu‘l Hasan al-Ridā (as) is reported to have said:

رَأْسُ الحِْمْيَةِ الرِّفْقُ بِالْبَدَنِ.
“The peak of denial is to treat the body gently and with friendliness.”

To deal with the body in a friendly manner does not mean to eat whatever you want. This wise dictum of Imām al-Ridā (as) calls us to identify those things that the body needs and provide it with the same. Overindulgence in eating would therefore be contrary to what our body requires. Although it would give utter pleasure to the taste buds of our tongues, but its consequences are detrimental to our bodies. Uncontrolled sexual activity is the same. The utmost pleasure can be sought from these acts, but the consequences are harmful for the body.

There is a beautiful poem attributed to Avicenna where he considers the secret of medicine in the moderation of food consumption and sex:

He says:

إسْمَعْ جََمِيْعَ وَصِيَّتِيْ وَاعْمَلْ بِهَا

فَالطِّبُّ مَجْمُوْعٌ بِنَظْمِ كَلاَمِي
اَقْلِلْ جمَاعَكَ مَا اسْتَطَعْتَ فَإِنَّهُ

مَاءُ الْحَيَاةِ تَصُبُّ فِي الأرْحَامِ
وَاجْعَلْ غَذاءَكَ كُلَّ يَوْمٍ مرّةً

وَاحْذَرْ طَعَاماً قَبْلَ هَضْم طَعاَمِ
Listen to all what I have to advise, and act accordingly
For medicine is gathered in the poetry of my word
Lessen your copulation as much as you can
For verily it is the water of life that is placed in the wombs
And make your meal once a day
And beware of eating before the digestion of what you have eaten

3. Secondary Prevention

Imām Abū ‘Abdillāh al-Sadiq (as) is reported to have said:

إنَّ نَبيًّا مِنَ الأَنْبِيَاء مَرِضَ فَقَالَ: لاَ أَتَدَاوَى حَتىّ يَكُوْنُ الّذِيْ أمْرَضَنِي هُوَ الَّذِي يَشْفِيْنِي. فَأَوْحَى اللٌّهُ تَعَالـى إِلَيْهِ: لاَ أشْفِيْكَ حَتىّ تَتَدَاوَى، فَإِنَّ الشّفَاء مِنِّي.

“One of the Prophets [once] got ill, whereupon he said: I shall not cure myself until He Who made me sick treats me Himself. Thereupon Almighty Allāh revealed unto him: I will not cure you, until you treat yourself, for surely ‘cure’ comes from Me.”

Secondary prevention is action, which halts the progress of a disease at its incipient stage and prevents complications. Treating diseases with medicines constitutes secondary prevention. The health programs initiated by governments are usually at the level of secondary prevention.

Islam does not encourage one to immediately seek medicine for illnesses that only need time to disappear. As long as the human being can bear the difficulty and pain of a certain sickness like mild flu, he or she is encouraged to do so. To immediately resort to medicine is not a wise course. Instead, one is highly advised to seek the natural foods that have a medicinal effect on the body. Yes, there are illnesses, which should be controlled at their incipient phases. If one is in doubt or detects such an illness, he should immediately seek medical treatment so that the situation does not get worse.

4. Tertiary Prevention

Tertiary prevention is a preventive measure used late in the stage of the disease. It includes limiting disabilities and carrying out rehabilitation programs.

Can Illness Be Totally Avoided?

With scientific advancement, the causes of many illnesses and their remedies have been discovered. But can we limit the causes of the various illnesses to what has been discovered so far? Both the scientist and the philosopher will respond in the negative. This is because there is always a probability of there being other unknown causes of certain maladies. The scientist has no right to limit the causes of a certain malady to what the latest empirical data suggests, since there is always a chance of discovery of other causes to different maladies. The scientist can also not claim that no psychological or spiritual factor is responsible for physical illnesses, for he does not comprehend the link between the body and the soul, and cannot transcend the senses.

Imām al-Sādiq (as) was once asked by an atheist as to why is it deserving for a small child to suffer from ailments and sicknesses while he is sinless and has committed no crime. The Imām (as) responded saying:

إِنَّ الْمَرَضَ عَلَى وُجُوهٍ شَتَّى: مَرَضُ بَلْوَى، وَمَرَضُ الْعُقُوبَةِ، وَمَرَضٌ جُعِلَ عَلَيْهِ الْفَنَاءُ، وَأَنْتَ تَزْعُمُ أَنَّ ذٌلِكَ مِنْ أَغْذِيَةٍ رَدِيئَةٍ وَأَشْرِبَةٍ وَبِيئَةٍ أَوْ مِنْ عِلَّةٍ كَانَتْ بِأُمِّهِ، وَتَزْعُمُ أَنَّ مَنْ أَحْسَنَ السِّيَاسَةَ لِبَدَنِهِ وَأَجْمَلَ النَّظَرَ فِي أَحْوَالِ نَفْسِهِ وَعَرَفَ الضَّارَّ مِمَّا يَأْكُلُ مِنَ النَّافِعِ لَمْ يَمْرَضْ، وَتَمِيلُ فِي قَوْلِكَ إِلـى مَنْ يَزْعُمُ أَنَّهُ لاَ يَكُونُ الْمَرَضُ وَالْمَوْتُ إِلاَّ مِنَ الْمَطْعَمِ وَالْمَشْرَبِ، قَدْ مَاتَ أَرَسْطَاطَالِيسُ مُعَلِّمُ الأَطِبَّاءِ، وَأَفْلاَطوُنُ رَئِيسُ الْحُكَمَاءِ، وَجَالِينُوسُ شَاخَ وَدَقَّ بَصَرُهُ وَمَا دَفَعَ الْمَوْتَ حِينَ نَزَلَ بِسَاحَتِهِ.
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Aug 16, '11 6:53 AM
for everyone
Marefat-e-Ahlebayt
Yun Karbala ki jung se Rishta Hasan ka hai.
Taamir hai Hussain ki...
Naqsha Hasan ka hai.
Abbas ki Nazar pe Ruke kyu n Fauje-Shaam,
Ankhen Abul Hasan ki...
To Irada Hasan ka hy.
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Aug 15, '11 7:54 PM
for everyone

Syrian government should abide by promises given on new reforms and “not to give any excuse to the enemies of Islam and Zionist regime of Israel," a high-profile Iranian cleric said.

Grand Shia Cleric: Syrian government should keep his words on reforms(Ahlul Bayt News Agency) - Syrian government should abide by promises given on new reforms and “not to give any excuse to the enemies of Islam and Zionist regime of Israel," Grand Ayatollah Makarem Shiarazi said.

Ayatollah Nasser Makarem Shirazi, an Iranian jurisprudent has castigated some Arab states for fomenting chaos in Syria and called on Muslim nations to help restore stability to Syria.

“ We all know that Syria has two key specifications in the region: In the first place, Syria is in the frontline of fighting against usurp Israel , and second, the country blocks cupidity of colonial governments such as the United State, the UK and France in the region. Therefore, these governments backed by Israel and assisted by some Arab states work together to destabilize Syria,” Ayatollah Makarem Shirazi said in his statement as Damascus is struggling to cope with political riots at home.

“ It is astonishing that the US administration and Israeli regime blatantly discuss about their cooperation with some groups that aim to flare up unrests in Syria and hope to find a new base in the country after they missed all their strongholds in Egypt, Yemen and Tunisia,” the cleric said.

Ayatollah Makarem Shirazi urged all vigilant Muslims and free-seeking people worldwide to understand Syria’s problems and thwart the ominous conspiracy which is feared to ignite civil war in the country and prevent a conflict which destroys a Muslim nation.
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Aug 15, '11 2:57 PM
for everyone
Imam Hassan e Mujtaba (as)E-mail
Name: Hassan
Father's Name:- Ali ibne Abu Talib (as)
Mother's Name: Syeda Fatima al Zahra (as) binte Muhammad al Mustafa Rasool allah 
Date of Zahoor:- 15th day of the month of Ramazan Year 3 Hijri (AH) - March 1st 624 CE
Place of Zahoor: Madina
Date of Martyrdom:- 28th Safar Year 50 Hijri (AH) - 6th March 670 C.E.
Place of Martyrdom: Madinah
Shrine: Jannat ul Baqi - Madina (demolished by aal e Saud) Saudi Arabia
Designation:- 2nd Imam
Titles:- Mujtaba, Syed shabab e ahlil Jannat (Master of the youths of Paradise), az Zaki
Wife/Wives: Umm e Ishaq binte Talha ibne Ubaidullah, Hafsa binte Abd al Rahman ibne Abu Bakr (L.A.), Hind binte Suyahl ibne Amru, Jauda binte Ashhaith ibn qais.
Sons/Daughters: Qasim, Fatima, Zayd, Abdullah, Talha, Umm al Hassan (Bibi Maimona), Umm al Hussain  
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Aug 15, '11 2:52 PM
for everyone
Who Can See Women as Stated by the Quran
Those relatives who are close enough to see a women without a veil are introduced in a Qur’anic verse, being the Book of Guidance; the source of prosperity; the developer of one's personality; and the origin of good of this world and the Hereafter for people. Thus, it is made clear for any woman whom she is free not to cover herself in front of against, and in front of whom she must cover her beauties and ornaments.
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers or their brother's sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye believers! Turn ye all together towards God, that ye may attain bliss. [Holy Quran: Nur 24:31]
Muslim believing women- daughters of the nation of Muhammad (Pbuh)- please obey the wise decrees of God for the good of this world and the Hereafter. Noble young men guard your women against the attacks of the lustful with Islamic covering and the Qur’anic veil. Let your wife be just your wife, and not show her face, body, ornaments and beauties to please others, since this is against morality, ethics, nobility and conscience.
Men and women, although having many aspects in common, also possess unique characteristics. One such characteristic is that women are delicate, beautiful, and likable beings. They are charming, attractive, and lovable; whereas men are charmed, attracted by and love women's qualities.
When a man marries a woman, he wishes all his wife's beauty and affection to be reserved for him. He wishes to be the only one who benefits from her charm, affection, coquettishness, beauty, sense of humor, etc and to strictly avoid men. Man is, by nature, very ardent and intolerant of another man either looking at his wife or having any kind of relationship with her. He would regard a close relationship between his wife and other men to be a violation of his lawful right. He expects his wife to observe Islamic Hijab (statutory Islamic dress for women) and by adapting herself to Islamic behavior and ethics she cooperates in maintaining his lawful rights.
Any faithful and fervent man would have such a wish. A woman's social behavior, which is based on Islamic ethics, would set her husband's mind at rest; he would then work enthusiastically to provide for his family and his affection for his wife would increase. Such a man would not be attracted to other women. On the contrary, a man whose wife is not concerned m with Islamic Hijab and displays her beauty to other men or socializes with them would seriously become upset. He would regard his wife as responsible for trampling over his rights. Such a husband would always suffer from distress and pessimism and his love for his family may gradually fade away.
It is therefore in the interest of society and women that they should be dressed modestly and behave humbly; they should appear in public without any make-up and should abstain from showing off their beauty to others. Observing Hijab is an Islamic duty. The Almighty Allah says in the Holy Quran:
"And say to the believing women that they should cast down their looks and guard their private parts, and not display their ornaments except what appears thereof, and let them wear their head coverings and not display their ornaments except to their husbands or their fathers. or the father of their husbands, their sons. or the sons of their husbands or their brothers or their brother's sons or their sisters' sons, or their women, or those whom their right hands possess, or male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, so that you may be successful (24:31)."
Islamic Hijab and its observance in society is beneficial to women in many aspects:
(1) They can protect both their social worth and inner values much better, and guard themselves against just being an object on display.
(2) They can prove both their faith and love for their husbands more effectively and thus help create and maintain a warm family atmosphere while preventing ill-feelings and family rows. In short, they can win their husband's hearts and establish themselves in their families.
(3) By observing Islamic Hijab, unlawful flirtation looks by such people as ogles would cease and help in lessening the amount of rows, strengthening the family roots, and as a result create an atmosphere of tranquility within its circle.
(4) Islamic Hijab of women would also help prevent young unmarried men, from deviating from the right path. Thus forestalling harm to the young men, which would also benefit the women of the society.
(5) If all women observed the regulation of Islamic Hijab, then all women could rest assured that their husbands, when not at home would not encounter a lewd woman who might draw his attention away from the family.
Islam is aware of woman's specific nature of creation and regards her as a very important base of society with responsibilities towards it. It demands her to make sacrifices to carry out her responsibility by observing Islamic Hijab, which in turn would forestall social corruption and deviation and go a long way in creating stability, security and glorifying her nation. But definitely the greatest reward is with the Almighty Allah for performing her divine duty.
 Dear lady! if you are interested in the stability and peace of your family and your husband's continual trust in you; if you are concerned about the social rights of women; if you are interested in the youth's mental health and are worried about their deviation from moral values, if you want to take positive steps towards bringing to a halt the seduction of women by corrupt men; and if you are seeking Allah's satisfaction by being a faithful and sacrificing Muslim; then you should observe Islamic Hijab. You should not display your beauty and adornments to strangers, be it in the house with your close relations or at other social gatherings outside your own home. You must cover yourself before your brothers-in-law and their sons, sister-in-law's husbands, aunts' husbands, and cousins. Being not dressed as per Islamic Hijab before these people is a sin and may also cause great distress to your husband, even though he may never mention it.
 A woman is not restricted to covering herself to the same extent before her father-in-law, her own brother, and her nephews, although it is better to observe a certain degree of Islamic Hijab before these people too. In other words women should not appear before these relatives of hers in the same way as she would make herself attractive for her husband. This is because most men dislike their wives to appear attractive by wearing attractive clothes and make up before other men; and of course it should not be forgotten that the tranquility of mind and the trust of a man in his wife is crucial to the survival and security of the whole family.
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Aug 15, '11 1:22 PM
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                                                                                                                         HADI TV LIVE                                                                                                                                         WIN TV LIVE
                                                                                        
                                                                                            PEACE TV IRAN LIVE  - ENGLISH
Aug 15, '11 1:03 PM
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Aug 15, '11 12:51 PM
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Ali a.s ki muhabat main aake to dekho,
Ali a.s. ki shaan mei kadam bada k to dekho.
Tumhe khud hi khushi mehsus hogi,
Zara Ali a.s. ka naara laga ke to dekho.
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Aug 15, '11 12:48 PM
for everyone
Zikr e Haider jisse hr aan bura lagta hai,
Yun samjhlo usse Quran bura lagta hai,
Mere moula ki wilayat ko jo biddat samjha hai,
Mujhe us nasl ka insan burra lagta hai.
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