Thursday, 29 November 2012


Mar 22, '11 1:30 PM
for everyone
Question: Who created God? This is a strange question, but the well-known English philosopher Bertrand Russell has stated in one of his books, "During my youth, I believed in God and thought that the proof 'cause of all causes' was the best evidence for it. All that I see in the world has a cause, and if we follow the chain of causes, ultimately we will reach the first cause, and this first cause is who we call God. But later, I completely turned away from this belief, because I thought if everything has a cause and creator, then God must also have a cause and creator."
Answer:
It happens that this is one of the most famous and elementary objections of the materialists. More clearly, they say, "If God created everything, then who created God?" It is not clear to us how long Russell encountered this objection, but since this question occurs to many youths, it must be accurately studied.
There are several fundamental points that exist here, and by paying attention to them, the answer to this objection will become clear:
First, if we accept the materialist belief and also claim what Russell has claimed, will we be free from this objection? Clearly not, because the materialists also believe in the principle of causality. They consider everything in the natural world to be the effect of another thing. Therefore, we can ask them the same question about matter. If everything is the effect of matter, then what is matter the effect of?
Based on this, and keeping in mind that the chain of cause and effect cannot go on forever, all the philosophers of the world, including materialist and religious philosophers, believe in an eternal being, a being that always existed. However, the materialists say that the eternal being of the universe is matter or the combination of matter and energy. And theists say the central source is God. In this manner, it becomes clear that Russell has no choice but to believe in an eternal being, even if it is matter.
Secondly, can this eternal being have a cause? Certainly not. Why? Because an eternal being always existed, and a thing that always existed does not need a cause. Only that being is in need of a cause which did not exist at one time and then came to existence. Ponder over this.
As a result, everyone is in agreement about the existence of an eternal source. And the firm proofs for the invalidity of an infinite series of cause and effect has obliged all philosophers to admit that there is an eternal origin. Therefore, contrary to what Russell has imagined, the disagreement among theist and materialist philosophers isn't that one accepts the cause of all causes and the other does not. Rather, both equally believe in the first cause and cause of all causes.
So where is the disagreement then? It must clearly be stated that the only difference is that theists believe that the first cause has knowledge and willpower, and they name him God. But the materialists imagine it to be without knowledge and willpower, and they name it matter.
Now how did a matter so clear remain unknown to Russell? We can only say that he was an expert in mathematics, natural sciences, and social science, not in primary philosophy, such as recognition of existence and its source and effects.
From what was stated, we also come to the conclusion that religious philosophers do not only use the proof of "cause of all causes" to prove the existence of God, because this only proves the existence of a primary cause. In other words, it proves the existence of an eternal being in whom the materialists also believe. The important issue for the religious philosophers after proving the existence of the first cause is to prove that He has endless knowledge. This matter can easily be proved by studying the order of creation, its secret wonders, and the calculated laws which govern over the skies, Earth, and various living beings. Ponder over this.
This was the first necessary discussion in answer to this objection. The other necessary matter is that this objection is based on the belief that every being is in need of a cause and creator. This law is not universal and is only true in those cases where a thing previously did not exist and later came to existence. Ponder over this.
To shed further light on this point, we say that there are beings that exist now which previously did not exist, such as the solar system and living beings, both plants and animals. Their history shows that their existence is not eternal. Based on their differences, they did not exist a few million or a few billion years ago, and then they came into existence. Evidently, for the coming about of such beings, a cause or causes are necessary. Clearly, the separation of the Earth from the sun, based on Laplace's hypothesis and others formed after him, was due to particular causes, whether we are completely aware of them or not. Similarly, the coming about of the first sprout of plant life, then animal, and then human life are all indebted to causes. Therefore, scientists are continuously striving to find these causes. If their existence was not due to causes, there is no reason for them to come about a million or billion years ago. Why didn't they come about in twice as much time or half as much? The selection of these particular times is the best proof for the fact that the conditions and causes of their coming into being were only certain at those times.
But if a being is eternal, whether we call that eternal being God or matter, it does not need any causes. It does not need a creator or a god, because there is no history of His coming about, and so that the place of cause and creator is empty in this history. The existence of an eternal thing takes rise from its essence, not from outside its essence so that it will be in need of a creator. Think over this.
You, I, the Earth, the sky, the solar system, and so forth are in need of a creator, because our existence is not eternal and not from within ourselves. The first cause and cause of all causes is not such, because His existence is from His self.
A Clear Example
Philosophers have mentioned examples to explain this philosophical statement and make it more understandable. For instance, they say, "When we look inside our work room or living room, we see that it is illuminated." We ask ourselves, is the illumination from the room itself?
Then we immediately say no, because if the illumination came about from the room itself, the room would never get dark. But sometimes it is illuminated, and sometimes it is dark. Therefore, its illumination is not from itself. And we quickly come to the conclusion that the brightness of our room or house is from the light particles that shine in it.
Then we immediately ask ourselves: where does the brightness of light particles come from?
With a little thought, we come to the conclusion that the brightness of a light particle is of itself and comes about from within its essence. Light particles have not borrowed their property of brightness. Nowhere in the world can you find light particles that are dark and then take brightness from something else. No matter where light particles are, they are bright. The brightness is a part of their essence, and it is not borrowed. It is perhaps possible for light particles to be destroyed, but it is not possible for them to exist but be dark. Contemplate this.
Therefore, if someone says that the brightness of every area and locale in the world is an effect of light, and then asks where the brightness of light is from, we immediately say that the brightness of light is a part of its essence. Similarly, when it is said the existence of everything is God's, and then someone wonders whose the existence of God is, we immediately answer it is His own and from within His essence.
AYATOLLAH NASIR MAKAREM SHIRAZI

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Mar 22, '11 1:27 PM
for everyone

Recommendations for Thursday Night and Friday

In Islam, the day begins with sunset and ends with sunset, thus the recommendations of Friday start from the sunset of Thursday to the sunset of Friday, some of which are mentioned below:
Thursday Night
  1. Reciting certain Surahs of the Qur'an – Surah Yasin (#36), Surah Waqi'a (#56), Surah Jum'a (#62), Surah Shu'ara (#26), Surah Qisas (#28), Surah Ahqaf (#46) and Surah Dukhan (#44).
  2. Reciting Salawat as much as possible.
  3. Praying for the forgiveness of the departed souls of the believers, and for the fulfillment of the wishes of the believers who are alive.
  4. Reciting the distinguished Du'a  Kumayl. I strongly recommend that you read its translation in your own language once a month or at least once every three months, until you become familiar with its various themes. After that, even when you recite it Arabic – while not knowing the Arabic language – you will still be able to grasp the spirit of that du'a.
  5. Reciting other recommended du'as as mentioned in Mafatih al-Jinan.
Remember, if you cannot do all these, make sure to complete at least some. Thursday nights come with their special blessings; seize the moment as much as you can. When the sons of Prophet Ya'qub (peace be upon him) requested their father to pray for them, he said, "I shall soon ask for forgiveness for you from my Lord". He delayed that until Thursday night and then prayed for them.
Friday
  1. Doing Ghusl of Friday before the Friday Prayer.
  2. Clipping nails.
  3. Shortening the mustache.
  4. Putting on perfume.
  5. Wearing your best clothes.
  6. Combing the hair and the beard.
  7. Giving charity.
  8. Reciting Salawat 1000 times.
  9. Doing the Ziyarat of Imam al-Mahdi
  10. Reciting Du'a Nudba, in which one longs for the reappearance of the Present Imam
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Mar 22, '11 1:19 PM
for everyone

What If I Missed the Khutbas before Jum'a Prayer?

The two Khutbas (sermons) delivered by the Imam are essential parts of the Friday Prayer. The audience is required to listen to the Khutba and not to engage in any other activity, not even offering the Nafila prayers. However, if a person missed the Khutbas, he or she can still join the Friday Prayer, and it will be considered sufficient.

Discipline and Orderliness in Jum'a

In the Friday Prayer, it is important to listen attentively to the sermon of the Imam. After the sermon, straighten up the rows of the jama'at and stand close to one another. Hasten in filling the gaps when the Iqamah is being recited. Remain silent when the Imam is reciting the Surahs, and in stages of Dhikr, those who are in the first rows should not recite the Dhikr so loud that the Imam hears them. Do not go into Ruku or Sujud before the Imam.
Imam as-Sadiq (peace be upon him) said, "The best moment when du'a is accepted (by God) on Friday is the time when the Imam ends his sermon and before he asks the people to straighten their rows..."
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Mar 22, '11 1:18 PM
for everyone
The Friday Prayer (Jum'a) is an important weekly event in the Islamic calendar, containing an important socio-religious aspect of the Muslim community. Ideally, it is a means of communication and interaction between the Islamic government and the Ummah. As such, the Imam of Jum'a plays a very important role in the community and thus, in an ideal situation, is to be appointed by the legitimate religious authority. The "call" should be sounded by the true representative of God, i.e., a Prophet, an infallible Imam, or someone who is appointed by the Imam.
The obligation of attending the Friday Prayer depends on the Imam of the Jum'a. If an evil person like Ziyad bin Abih (who was appointed as the governor of Kufa by Mu'awiyah) leads the Friday Prayer and openly abuses Imam Ali (peace be upon him) during his sermon, surely attendance cannot be obligatory!

Is It Wajib Ayni or Wajib Takhiyri?

Therefore, according to Shia laws of Islam, if the Friday Prayer is led by the infallible Shia Imam or someone appointed by him – as would be the case after the reappearance of Imam Mahdi (may Allah hasten his reappearance) – attending Salatul Jum'a would be Wajib Ayni (absolutely obligatory on all). However, during the occultation of our Living Imam, the Friday Prayer isWajib Takhiyri, which essentially means there is a choice between two obligatory deeds – you must do one of them; you cannot miss both. In the present situation, it means we have the duty of doing either the Noon (Dhuhr) prayer or the Friday (Jum'a) prayer.
Nonetheless, it is preferable to do the Friday Prayer even during the occultation of our Imam. This should be done with the Niyyat (intention) of Wajib, and thereafter it is not necessary to offer the Zuhr prayer.

On Whom Is Salatul Jum'a Wajib?

The Friday Prayer, whether in the form of Ayni or Takhiyri, is Wajib upon all men who are residents of the city, in good health and not elderly. Thus, it is not Wajib upon women, the traveler, the sick and the elderly. However, this does not mean that such individuals are not permitted to participate in the Friday Prayer; it only means they are exempt from the obligation.
Considering the Friday Prayer as the most important weekly religious event in a non-Muslim country, it is preferable for women, the traveler and the elderly to participate, provided it does not cause any inconvenience to them. In the words of Ayatullah Sistani, "For women, it is better to pray at such places where they are best concealed from non-Mahram, regardless of whether that place is her home, a mosque or anywhere else." (Islamic Laws, #903)
The Niyyat for these exempt people will also be that of Wajib, and they too are not required to offer the Dhuhr prayer after it.
Question: "I am not able to come every week for the Friday Prayer; I come only occasionally. Do I still have to do the Niyyat of Wajib whenever I come for Friday Prayer?"
Answer: Yes, you have to do the Niyyat of Wajib whenever you come for Friday Prayer.

Friday Prayer Led by a Sunni Imam

If there is no Shia center or mosque near your home or work place, you may participate in the Friday Prayer led by a Sunni Imam. However, in this case you must recite the Dhuhr prayer after it, as one of the conditions for the Imam of jama'at in Shia jurisprudence is that he must be Shia Ithna Ashari.
(Editor's Note: This is according to the ruling of Ayatollah Sayyid Ali Sistani and most other current Maraja. However, according to Ayatollah Sayyid Ali Khamenei, it is permitted to pray congregationally behind a Sunni Imam.)
SAYYID MUHAMMAD RIZVI
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Mar 22, '11 1:03 PM
for everyone
It has been narrated from Nafi from Ibn Umar that he said that the Messenger of Allah (peace be upon him and his progeny) said, "May (Allah) have mercy on that servant who gives benefit when he speaks or who is protected through maintaining silence. Surely the tongue is the thing which wields the most authority over a person. Be aware that everything that the servant speaks is against him except for the remembrance of Allah the High or the commanding of others to that which is right or preventing them from that which is evil or setting the affair right between two believers." 

One of the companions named Mu'adh ibn Jabal said, "Messenger of Allah! Will we be held accountable for that which we speak?" The Prophet replied, "Is there anything else except an active tongue of the person that will lead him into the hell fire? So then whoever seeks safety (from the fire), let him protect that which comes from his tongue." (Bihar al-Anwar)
In this Hadith, the Prophet has alluded to some issues regarding the tongue and has stated that may Allah's mercy be upon that servant whose speech people can gain benefit from and who observes silence in order to stay safe and protected. In this part of the Hadith, there are a few important issues which we must mention:
Firstly, more than anything else that is within the body of a person, it is the tongue which rules and controls him. The peculiarities that exist and which are limited to that person who has a tongue cannot be seen in any other body part nor in any other creation. The tongue is always at the disposal of the person, and sometimes the following similitude is given that, "For a person to speak is just like drinking water." Even still, if a person wants to drink water, we see that there are some prerequisites that must be fulfilled and carried out; however, in order to speak there are no prerequisites.
Secondly, the dangers of the tongue cannot be compared to the dangers of any other body part, and the major sins which can be committed by the tongue number some twenty or thirty sins!
Thirdly, the sins of the tongue are unfortunately not highly detested in the sight of the people, and when this occurs, the danger and hazard of performing them also increases. If, may Allah protect us, a person performs adultery, then he has definitely does a very bad act in the sight of the people; however, if he was to backbite another person, then as it is mentioned in the narrations, this is actually worse than adultery, and even worse than drinking alcohol, and its punishment is even much more severe! Normally, in the beliefs of other people, the despicability of the act of backbiting is something minor, or it may not even be considered as something bad at all!
The Prophet then continued his speech and said that everything that a person says is against him except for three types of speech. This limit or threshold is a true and factual threshold, and there is no room to say that this is a symbolic gesture on behalf of the Prophet: the remembrance of Allah, Amr bil Ma'ruf and Nahi anil Munkar, and making amends between two believers.
We must make sure that all of that which we speak in this world are limited to these three issues, and if we fall out of this boundary, then we will definitely incur loss.
In relation to this Hadith, there is an interesting interpretation which will really spiritually move some people. We see that after this speech of the Prophet, Mu'adh ibn Jabal said, "O Messenger of Allah! Is speaking also something that a person will have to be accountable for?!"
The Prophet replied to him, "Is there anything else except for the remuneration of the tongue that a person will be thrown face first into the hell fire for?"
Thus, it is clear that the sins for which a person will be thrown into the hellfire face first are not related to the (sins performed by the) chest, feet, or the hands; rather, it is those which he has earned through his tongue.
It may be that such a punishment has been prescribed since when a person is thrown into the hellfire due to the sins he has committed, he will be thrown into the fire by that thing which led him to commit the sins. Since it is the tongue by which he committed sins, he will be thrown into the hellfire face first, so that it is his tongue which is the first thing burnt by the fire, and it is that same tongue that lit the fires of hatred and sin in the world, and it is the tongue through which he accused innocent people and annoyed others.
Thus, every morning when we wake up from sleep, we must ask Allah to protect us from the evils of the tongue. In addition, when we are ready to go to bed in the evening and sleep for the night, we must ask forgiveness from Allah from the sins which we may have possibly committed during the day with the tongue, since the tongue of the person definitely puts him into great difficulty.
Ayatollah Nasir Makarem Shirazi 
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Mar 21, '11 2:55 PM
for everyone

LANATULLAHI KAWMAZ ZALEMEMIN

The remarks by Bahrain's king reflect an effort to pin his country's recent Shiite-led protests on interference by the Gulf states' regional adversary, Iran.

Riot police and tanks move into the Shiite Muslim village of Malkiya, Bahrain, southwest of Manama, on Sunday, March 20. Bahraini authorities are trying to crush a revolt by the nation's majority Shiites for greater political freedoms. Saudi Arabia and other Gulf states have sent forces to help Bahrain's Sunni dynasty.
Hasan Jamali/AP

DUSHMANNE AHLAL BAYT PER LANAT BESHUMAR
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Mar 21, '11 2:45 PM
for everyone
As salam Alaykum,

Calling all mumbaites to be part of the Mumbai March in support of our brethren in Bahrain. A pro Bahrain protest has been organised on Friday, the25th of March, 2011 at Azad maidan, Mumbai.

A very short clip of the same can be found here:

Please pledge your support for those in Bahrain by attending in large numbers. That's the bare minimum we can do for them. For those not in Mumbai to make it, a dua does wonders.

Wassalam

(sent by bro Jafer)


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Mar 21, '11 2:41 PM
for everyone
What is Bismillah hir Rahman nir Raheem?
  • A verse in the Holy Qur'an that means "In the name of Allah, the Most Compassionate, the Most Merciful"
  • The first verse in the Holy Qur'an
  • A verse repeated 114 times in the Qur'an
  • A form of remembering Allah (Dhikr)
  • A phrase that is common in the Muslim community
    Despite being true that it is all that, the Basmala goes much further than being just a phrase. It is true that it is very common nowadays and Muslims say it when they are about to initiate almost anything – sometimes it seems that it has become simply a habit, and that can be dangerous. Just like experienced car drivers do not think about the position of their feet or hands while they drive, saying something over and over can lead us to think of the phrase as just a string of words and ignore the deep meanings embedded in it, especially when it comes to the words of the Qur’an. In order to prevent this from happening, Allah asks us to continuously contemplate and reflect.
    “Bismillah hir Rahman nir Raheem”, also known as the Basmala, should be treated with care and the aforementioned bullet points should serve as an incentive to deeply examine this highly-regarded phrase.
    But before we get into the different dimensions of the Basmala, it is always encouraging to read up some of the merits of this verse. Here are a few:
    The Prophet (peace be upon him and his progeny) says: “Whoever says ‘Bismillah hir Rahman nir Raheem’ will have 4000 good deeds written for them, 4000 evil deeds erased for them, and will be raised 4000 degrees.” (Bihar al-Anwar)
    When asked about the greatest verse in the Qur’an, Imam Ali ar-Ridha (peace be upon him) says, “[It is] ‘Bismillah hir Rahman nir Raheem’.” (Tafseer al-Ayashi) He also says: “Bismillah hir Rahman nir Raheem is closer to Allah’s greatest name than the whiteness of the eye (sclera) to its blackness (pupil).” (Wasa’il ash-Shi’a)
    These narrations shed light on some of the significances of the verse and how Allah has given this verse a lot of weight. Just by saying these few words, “Bismillah hir Rahman nir Raheem”, the amount of blessings and rewards are huge.
    However, the focus is now directed at a completely different aspect of the Basmala, and one seldom discussed: its implications. Specifically, we shall explore how “Bismillah hir Rahman nir Raheem” serves as a sign of love for, obedience to, submission to, and – most importantly – faith in Almighty Allah.

    The Sign of Love

    Take a look around you. How many businesses, personal belongings, and assets are named after people, families, countries, famous figures, and so on? For instance, patriotic individuals include their country’s name in the name of their shop. Some people include their family’s name in their emails. Others will associate themselves with a political figure. You can see logos, banners, pictures, and so much more on Facebook pages today. Indeed, everywhere we are encountering the attribution of our assets and personal belongings to names of people or other entities. Some of the motivations behind such cases are love, pride, and a sense of belonging. For example, one of the main reasons we name a business after our father, mother, son, or daughter is the powerful connection between us and that particular individual. We love them. We have a strong passion towards them. They inspire us. They motivate us. We want the whole world to know how much we care for and love them.
    In this life, our actions, decisions, and thoughts are our main assets. We will be judged based on our deeds. Then what better name to have our deeds under than the name of Allah? Truly, if we love Allah and are passionate about everything that is connected to Him, then we will strive to keep everything in the name of Allah. We will start and end our matters in the name of Allah. Simply put, Bismillah hir Rahman nir Raheem will emanate from that heart that is filled with love for Allah.
    Love of Allah is a pivotal point in the life of a Muslim. Allah states in the Qur’an, “Those who believe are stronger in love for Allah” (2:165). Imam Ali (peace be upon him) mentions in the sermon in which he describes the pious, that “the greatness of the Creator is seated in their heart, and, so, everything else appears small in their eyes.” (Nahj al-Balagha, sermon 193)
    Once that love we have towards Allah takes over us, and we solidify it through Bismillah hir Rahman nir Raheem, then we will have started on the path of reaching the higher levels of piety.

    The Sign of Obedience

    Love originates from the heart but is portrayed through actions. Every action can be identified by a source and a destination. The source and destination can be either righteous or corrupt depending on whether they follow the rulings of Allah or not. For example, a person can earn money by selling crops (righteous source) or through stealing (corrupt source). The money can be used to help the poor (righteous destination) or in gambling (corrupt destination).
    By definition, a corrupt source or destination is a deviation from the way of Allah. Thus, only the righteous source-destination combination is acceptable, despite other combinations being available. The person who loves Allah will always seek His pleasure by doing what He asks and by avoiding what He forbids. Since the name of Allah is above all corruption, then it does not make sense for someone claiming to love Allah to take part in forbidden things, especially in His name. One cannot, for example, say Bismillah hir Rahman nir Raheem before drinking alcohol, committing adultery, or engaging in any other sin. That is hypocrisy. It just does not fit!
    In the same sermon about the pious ones, Imam Ali says, “If there had not been fixed periods (of life) ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye because of (their) eagerness for the reward and fear of chastisement.” (Ibid)
    So, the  Bismillah will always keep a person in check of his/her actions. This process of purification eventually leads the person, once again, towards piety. That is the case since the actions will be accepted, as Allah says in the Qur’an, “Indeed, Allah only accepts from the righteous.” (5:27)

    The Sign of Submission

    By taking a slightly different direction, the Basmala helps break away from the materialistic world we exist in. When our matters are in the name of Allah, they are connected to a divine existence. This is where the worshipper admits that Allah is governing over all matters. The worshipper will therefore accept all that comes out of what he/she is doing and submit to the respective fate. The worshipper’s creed will be such that Allah will make things happen in a way that will be beneficial – whether in this life, in the Hereafter, or in both. One cannot do something in the name of Allah and then be angry with Him. The words “…ir Rahman nir Raheem” reinforce this point as one refers to Allah’s mercy on everyone (Al-Rahman) and on the believer in particular (Al-Raheem).
    Therefore, once we realize these facts, we have reached the level of submission to Allah’s will. And yes, that can only be achieved by seeking a connection with the unseen, also known as “Ghayb”. Of course, belief in the unseen is an important quality of the pious. Allah says, “This is the Book about which there is no doubt, a guidance for those conscious of Allah who believe in the unseen.” (2:2-3)

    The Sign of Faith

    The Basmala has taken us on a journey of love, obedience, and submission Allah. Piety was a common fruit throughout the journey. And once all these levels fuse together, then we have a bright representation of the proper faith a Muslim should have. In fact, a true believer needs all those entities – love, obedience, and submission – or else we will have a major loophole in our belief. 
    Can a Muslim love Allah and not obey Him? Can we obey Allah and be angry with what He brings us? Truly, with the Basmala, we are striving to acquire the necessary elements to perfect our faith and belief in Allah. Therefore, the Basmala, in its purest and complete form, becomes a sign of a true believer.
    Imam Al Hasan al-Askari (peace be upon him) says, “The signs of the believer are five,” listing them until he reaches: “saying ‘Bismillah hir Rahman nir Raheem’ in a raised voice.” (Wasa’il ash-Shi’a)
    Many can say the Basmala out loud, but the Imam is referring to the believer who says it out loud while he or she is fully aware of its depths. Even further, saying it out loud reinforces love for, obedience to, and submission to Allah.
    Every year, we see millions go to Makkah for Hajj. Anyone who sees that picture will immediately recognize the faith and devotion of the pilgrims. Every year on the 20th of Safar, millions make their way to the Shrine of Imam Hussain (peace be upon them) in Karbala. Anyone who sees that image will feel the faith and devotion portrayed by the visitors. Similarly, saying “Bismillah hir Rahman nir Raheem” will make it clear what Islam is all about and it will portray the way we Muslims are connected to Allah. It is more than just Dhikr. When the Imam says we should raise our voices when we say it, it has become our case.
    Imam Ali says: “Know that all the secrets in the divine books are in the Qur’an. All that is in the Qur’an is in Al-Fatiha. All that is in Al-Fatiha is in the Basmala. All that is in the Basmala is in the ‘Baa’ [of ‘Bism’]. All that is in the ‘Baa’ is in the dot under the ‘Baa’. And I am the dot under the ‘Baa’.” (Yanabee’ Al Mawadda)
    And to stimulate your thoughts even further, try to consider the connection between raising the voice when saying “Bismillah hir Rahman nir Raheem” and our allegiance to Imam Ali ibn Abi Talib.

    It is Our Case

    All in all, saying “Bismillah hir Rahman nir Raheem” is a great privilege and we should thank Allah for allowing us to lead our lives in His name. The amount of blessings and returns we receive is something we cannot enumerate. This verse is a sign of our belonging to Islam, so we should strive to do it justice.
    So the next time you wake up, go to sleep, start an exam, sign a contract, or stand before Allah in prayers, remember that when you say “Bismillah hir Rahman nir Raheem”, you are making a case. Make sure your case is a winner!
    ALI JAMALEDDINE
    Tags: 
    Mar 21, '11 2:15 PM
    for everyone
    The crucial difference between an animal and a man is that the animal mostly possesses its head, heart, stomach and sexual organs in the same order horizontally, whereas man's head, heart, stomach and sexual organs are aligned vertically. Pondering over this leads to the psychological conclusion that man has the power to control sexual desires, hunger and emotions through the use of the intellect that sits right up the top, being the head of the organization of the complex body. 
    In the words of Imam Ali (peace be upon him), "Allah endowed angels with intellect without desire, animals with desire without intellect, and man with both of them. So he whose intellect manages to conquer his desire is better than the angels, and he whose desires overcome his intellect is lower than the animals." (Ilal al-Sharai)
    Islam has laid down for us teachings to control human desires, through abiding by proper jurisprudence and rules. Islam continuously asks man strive for the satisfaction of the soul rather than the body, thus pleasing his Creator. A few common questions arise among the educated and intellectual people: What is the need for controlling natural desires and "renouncing" human freedom? Why can we not wear short skirts? Why can we not listen to rock music? Why can we not eat and drink what we feel like? Why can we not touch or look at someone from the opposite sex in the wrong manner? After all, this is all natural instinct.
    Let us study a very interesting and often over-looked topic of Zuhd that Imam Ali has taught us inNahjul Balagha. Zuhd has been explained in great depth in the famous book Glimpses of Nahjul Balagha by Martyr Ayatollah Murtadha Mutahhari. It implies refraining from worldly desires and all material aspects of life. It is also defined as the intellectual indifference to the luxuries of the world and hedonism. 
    Zuhd involves transcending over the material existence by living a simple life. The "I don't care" attitude we see amongst some of youth is often an indifference towards Islamic teachings. A similar "I don't care" attitude can represent the same indifference in terms of Zuhd, however in this case, it implies indifference against the sensuous, worldly pleasures.
    Imam Ali says in Nahjul Balagha: "O people! Zuhd means curtailing of hopes, thanking God for His blessings and bounties, and abstaining from that which He has forbidden." (Sermon 81)
    He further says: "All Zuhd is summarized in two sentences of the Qur'an: God, the Most Exalted, says, "So that you may not grieve for what escapes you, nor rejoice in what has come to you." (57:23) Whoever does not grieve over what he has lost and does not rejoice over what comes to him has acquired Zuhd in both of its aspects." (Wisdom 439)
    Zuhd has been misinterpreted as asceticism, although Zuhd does not imply detachment from the world, which signifies both spiritual and practical abstinence. When comparing Islamic Zuhd with Christian concepts of Monasticism or Asceticism, Martyr Mutahhari explains that Zuhd is different and more effective as compared to them. Asceticism and Monasticism involve seclusion, withdrawal and retreat from people, responsibilities and society for the sake of worship. On the contrary, Zuhd does not perceive the world with pessimism. Zuhd connects this world and the Hereafter similar to the union the soul and body; Monasticism separates the two.
    One may argue – What is the point of living a simple life when one can achieve luxuries, pleasures and desires?
    The benefits of living such a life gives us satisfaction in the spiritual sense. The material world we live in, which may involve luxurious clothing, phones, computers, cars, big houses, music and weekend holiday lifestyles. This material world is known as Worldliness. We go round and round, catching our tails trying to achieve our worldly dreams. Stop. Reflect. Where are we heading? What would happen if we do not buy that pair of colorful shoes? What would happen if I don't ask my father to buy that motor bike for me? What would happen if I say, "I don't care" against the peer pressure? What would happen if I turn that pop music off? The answer is – it would make no difference, other than a positive one. This is what Zuhd is. When one experiences such indifference, renunciation and simplicity, one transcends and achieves a spiritual satisfaction that no official promotion, material things or success can ever provide.
    This approach can be perfected by enjoying what has been provided by Allah. Since emotional satisfaction and living with society are important aspects of human life, Zuhd does not deny them. Instead, Zuhd asks one to begin sharing and feel the happiness of fellow men rather than yearning for individual happiness. Zuhd asks one to fulfill the duties of the family, work and society by leading a happy, selfless, contended, pious, faithful and striving life. It is important to exercise our soul together with the body. One cannot ignore either of the two. Analogous to the body needing growth, training, food and shelter, our soul too needs to be nourished. The balance between physical contentment and spiritual satisfaction encompasses the concept of Zuhd. Zuhd can also be expressed as drawing the minimum material intake to maximize the output in order to achieve physical and spiritual agreement. This world is a playground, in which we must continuously refine, improve and strive for perfection.
    An important aspect of Zuhd is altruism. This involves preferring others over oneself so that the spirit may reach its peak of satisfaction. The perfect example is that of Imam Ali and Lady Fatima (peace be upon them) giving whatever they had to the poor for the sake of God despite having nothing to eat. Following this, magnificent verses of Surah al-Insaan were revealed, praising the honored family. Zuhd also encompasses freedom and fearlessness from the luxuries of the world.
    Explaining freedom, Imam Ali says Nahjul Balagha, "The world is a place of transit, not a place to abide. Its people fall into two categories: those who sell away their souls into slavery, and those who ransom their souls and liberate them." The slavery in this tradition refers to worldliness and attachment to worldly desires, whereas freedom or liberty refers to a man who practices Zuhd.
    The famous philosopher, Avicenna, in his book al-Isharat writes about the man who practices Zuhd as "...an aware Zahid, acquainted with the philosophy of Zuhd, practices it because of his unwillingness to engage his inner self with anything other than God. Such a man, out of his self-respect, regards anything other than God to be unworthy of attention and servitude."
    Imam Ali further says, "Dominate the passions of your self, before it (the "self") becomes stronger, because once he becomes stronger, he will take control over you pulling you in every direction as he pleases, and in that situation you will not be able to offer resistance against him." (Gharar al-Hukm)
    Clarifying about this world being a good place, Imam Ali states, "What a good abode it is for him who would not want to make it a home." (Sermon 223) In another sermon, he states, "This world indeed is a transit camp, whereas the Hereafter is a place of permanent abode. So take from the transit what you need for your destination." (Sermon 203)
    Complementing with the Holy Qur'an, there are many verses that awaken and inspire people to reflect about worldliness: "So turn away thou from him who turns away from Our remembrance, and desires only the present life. That is their attainment of knowledge..." (53:29-30) "And they rejoice in this world's life; and this world's life is nothing compared with the Hereafter but a temporary enjoyment." (13:26)
    The best Zahid, Imam Ali, has given us tremendous insight of Zuhd, teaching us to practice it in life and condemn the bondages to this world. It is very important to practice Zuhd in our day-to-day lives for several benefits, and to help in answering the many questions a youth asks in his mind. This practice will not only take one closer to God, but also assist in controlling money and desires – rather than being controlled by them.
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    Mar 21, '11 2:08 PM
    for everyone
    Siraat in Arabic means a way or a road; according to traditions, it is a bridge or road which passes from the top of Hell. In a Hadith it is stated that Pul-e-Siraat is a bridge thinner than a hair, sharper than a sword and hotter than fire. In the Hereafter, true believers will pass over it quickly, some will find some difficulty crossing it but will eventually find relief, and others will slip and fall down in the pits of Hell. 
    Shaikh Abbas Qummi mentions in Manazelul Akhera that the likeness of Pul-e-Siraat is of "The Right Path" (Siraat al-Mustaqim) of this world – the path of our Ahlul Bayt (peace be upon them); in Sura Fatiha, Siraat al-Mustaqim refers to both these paths: the path of the Ahlul Bayt and Pul-e-Siraat.
    Not a single person will be able to escape from walking over this bridge – neither the people of Paradise, nor the people of Hell. Allah says in the Qur'an: "And there is not one of you but shall come to it, this is an unavoidable decree of your Lord. And we will deliver those who guarded (against evil), and we will leave the unjust therein on their knees." (19:71-72) Narrated from the Holy Prophet (peace be upon him and his progeny), this bridge contains seven Passes (Aqabat). There will be stations in each Pass and each station will be 70 Farsakh (1 Farsakh = 5.5 km) long, and 70,000 Angels will be posted at each Pass.
    Those who safely pass through all seven Passes will arrive at the Abode of Permanence (Dar al-Baqa), where they will live an everlasting life without any troubles. They will reside in the neighborhood of Allah with the Prophets and the Imams (peace be upon them all), the martyrs and the righteous ones from among His slaves. However, if a person is stopped at a Pass, and neither a good deed of his nor the Mercy of Allah reaches him, he will stumble in his step and be hurled down in the fire of Hell. (E'teqadat al-Imamiyah)

    First Pass: Kindness, Trust and Love of the Ahlul Bayt

    The first station here is of maintaining womb relations (Silat al-Rahm): it is the first place we will be halted on this bridge. The person who in this world is not merciful towards his parents and relatives will have a short life, will not prosper, will be halted on the first station on Pul-e-Siraat in the Hereafter and no mercy will be shown towards him. Allah warns us in the Holy Qur'an: "And be careful of your duty to Allah, by whom you demand one of another (your rights), and to the ties of relationship" (4:1). Indeed, it is a virtue that has been repeatedly emphasized to us through numerous traditions, as it is one that achieves the pleasure of Allah, averts many adversities and increases one's Rizq (sustenance) and lifespan. Visiting our relatives when they fall sick, helping them when they are in need, fulfilling their wants and visiting them on important days such as Eid all fall under Silat al-Rahm.
    The second station on this Pass is of trust (Amanah) – Whether it is the wealth or item that someone has entrusted you with, or the secret you have been entrusted to protect. Similarly, if something has been borrowed and not returned before the given period of time, it will be deemed a violation of trust. It has been narrated that none of a person's deeds will be of any help to him when he walks over Pul-e-Siraat if he has committed a breach of trust or severed relations with his relatives; he will fall flat into the pits of Hell.
    The third station is the love of the Ahlul Bayt (Wilayah). Many traditions have been quoted in both Shia and Sunni books to explain that Wilayah means the Love of Imam Ali (peace be upon him). Allama Huwainee and Tabari, both great scholars of the Ahlul Sunnah, quote the Holy Prophet as saying: "O Ali! Whoever denies your love will be stopped (from going further) over Pul-e-Siraat." The love of Ali is surely the key to pass easily over this frightful bridge.

    Second Pass: Prayers (Salat)

    On this Pass, a person will be stopped and questioned regarding the five daily prayers, the Prayer of Signs (Salat al-Ayaat), and one's elapsed (Qada) prayers. Allah says in the Qur'an: "Woe to the praying ones who are unmindful of their prayers" (107:4- 5). The ones who do not offer their prayers die thirsty, and will also arise thirsty from the grave.
    In his last will, Imam Sadiq (peace be upon him) said the intercession of our Ahlul Bayt can never and will never reach those who underestimate the value of prayer. While one may think this Hadith relates to those who regularly neglect offering their daily prayers, Ayatollah Dastaghaib Shirazi explains that this Hadith is in reference to those of us who do not give Salat its due importance – for example, offering the Fajr prayer just before sunrise or the Dhuhr prayers around sunset time.
    "O you who believe! Save yourselves and your families from a fire whose fuel is men and stones." (66:6) We are thus commanded to not only protect ourselves with these religious obligations, but also warn our relatives and friends of the wrath of Allah by enjoining to them the good (Amr bil Ma'ruf) and by forbidding evil (Nahi anil Munkar).

    Third Pass: Khums and Zakaat

    The one who neglected to pay the Zakaat or Khums due on him, even if it amounted to 1 dollar, will certainly be halted at this Pass. The Holy Prophet says that on the Day of Judgment, the person who did not pay Zakaat will have a python called Aqra (whose hairs have fallen off his body due to the intense poison in it) wound around his neck. And narrations show that even harsher than the questioning of Zakaat will be the questioning of Khums.
    As said in the Qur'an, "On the day when it shall be heated in the fire of Hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves, therefore taste what you hoarded." (9:35)
    Imam Sadiq says that on the Day of Judgment, one of the most difficult times will be when the rightful recipients of Khums will catch hold of the end of the shirt of the one who did not pay it, asking for their right from them on this Pass, and not allowing him to move further along the bridge until he returns it. This situation will become even more difficult when the Interceders (the Ahlul Bayt) themselves will ask for their own rights (Khums) from the people.

    Fourth Pass: Fasting

    On the fourth pass, people will be questioned regarding their obligatory fasts. The Holy Prophet has said: "For the one who fasts, there are two good tidings for him: one at the time of breaking the fast (Iftar), while the second when he shall meet his Lord – either at the time of death or when crossing Pul-e-Siraat. He will pass over the bridge easily and enter the presence of his Lord."

    Fifth Pass: Hajj

    Hajj becomes obligatory on a person during his lifetime yet he does not perform it, he will be stopped at this Pass. During death it will be said unto him, "You have died the death of a Jew or a Christian; you are not associated with Islam." Imam Ali has said: "By Allah, by Allah, keep the House of your Lord in mind. Do not disregard it as long as you remain alive, because surely if it is ignored, then He shall not look towards you with His Mercy."(Bihar al-Anwar)

    Sixth Pass: Cleanliness

    Cleanliness (Taharah) is a part of faith. Those who do not take care of cleanliness and purification – especially those men and women who do not perform the ceremonial bath (Ghusl Janabat) correctly or on its prescribed time – will be stopped at this Pass. Women should take care about the performance of other baths (Ghusl Haiz, Nifaas, and Iztihaza), learn the rules of Fiqhregarding them and not be negligent about them. It is related that a person who does not keep himself away from impurities will also greatly suffer the squeeze in his grave.

    Seventh Pass: Rights (Madhalim)

    This Pass is also called Aqba Adl (Valley of Justice) and Aqba Haqq al-Naas (Valley of People's Rights). The Holy Qur'an says about this Pass: "Most surely your Lord is watching." (89:14) Shaikh Abbas Qummi states: "In interpretation of this verse, it is said that some people will be passing over Pul-e-Siraat in a manner that they will be clasping it by their hands. Others will be walking in a manner that one leg of theirs will be slipping and they will be taking help of their second leg, while the Angels will be standing on both sides. People will be falling into the fire of Hell like bats falling on the ground. The person who is fortunate to receive the mercy and blessings of Allah will pass over the bridge easily and will say, 'All praise be to Allah, for verily He has completed my good deeds with His mercy and blessings and increased my reward. I thank Him that He, with His Beneficence and Kindness, gave me freedom when I had lost all hope.'
    "If a person has troubled someone with no fault of his, he will be imprisoned for five hundred years on this Pass, to the extent that his bones will break. If a person has usurped another's wealth, he will be imprisoned for forty years on this Pass before being thrown into the fire of Hell. It is narrated in traditions that in exchange for one usurped dirham, seven thousand accepted prayers of the usurper will be given to the person whose dirham he acquired."
    Without a doubt, there is only one security, and that is to cling to the  Wilayah of our Ahlul Bayt. Imam Ridha (peace be upon him) has promised that he himself will rescue the visitors of his shrine at three different places on the Day of Judgment, one of which will be on the bridge of Siraat when he will guide them.
    ONLY THE TRUE FOLLOWERS OF AHLUL BAYT  WILL BE ABLE TO CROSS SUCCESSFULLY.

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    Mar 21, '11 1:53 PM
    for everyone
    Islam is submission to the will of Allah and the inner peace this brings.  Islam teaches giving up attachments to what is worldly in order to increase one's attachment to Allah.  Imam Hussain's enemies reversed this by making a display of clinging to the outward manifestations of religion in order to satisfy their lusts for worldly riches and power.  The persecution of the Shi'ah is precisely the result of their opposition to the exploitation of religious beliefs for worldly ends.
    If we are to call ourselves Shi'ah, we need to aspire to the fear of God and the courage of Imam Hussain in yielding to the will of God, standing up for justice, even if it costs us the world.  It is reported that Imam Hussain said: "Verily, I do not see death except as felicity, and [I do not see] life with the oppressors except as anguish."
    So, we pray that we may learn from the teaching in word and deed of Imam Hussain to stand up for the weak and oppressed, to aid the unfortunate, and to cast aside our love for this world in favor of the love of God.  And in the cognizance of what was done to Imam Hussain, of his loneliness and sublimity, may our tears melt the blanket of snow from Qom to Karbala.
    PLEASE PRAY FOR OUR SHIA PEOPLE IN BAHRAIN WHO ARE OPPRESSED AND VICTIMS  OF HARSH RULERS

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    Mar 21, '11 1:49 PM
    for everyone
    Imam Hussain feared God more than he feared death.  He is reported to have said: “None will be secure on the Day of Judgment but those who fear God in this world.” Fear of God is prominent among Christian as well as Muslim martyrs. Accounts of the Christian martyrs of sixteenth century Europe also tell of their emphasis on fearing God rather than men.
    Imam Hussain teaches us how to offer up our attachments to this world in order to attain the next world.  He teaches how the spirit can triumph even when the body is defeated.  For many who do not know the Shi'ah, the story of Karbala seems nothing but a horror.  It seems rather deviant that the Shi'ah should be so preoccupied with such a story of blood and gore.  For those who find it repugnant, the comparison with the Anabaptists might help.  
    For the Shi'ah, the story of Karbala is sublime because it shows how one can live beautifully (with ihsan) in the most horrific situation.  It is as though Imam Hussain was able to use the blood he shed to write a most eloquent poem, or to paint a beautiful picture.  It is horrible that he and members of his family and friends were so cruelly killed to prevent them from continuing on to Baghdad to issue their protest against the nominally Muslim government of oppressors; but Hussain's words and deeds under such circumstances were stunningly beautiful.  When we weep for Hussain, we weep not only in sorrow for the atrocious treatment to which he was subjected, but we also weep in awe at the nobility he displayed, and we weep in shame that he was abandoned by other Muslims and was not defended.
    An historian of the Reformation has written that martyrs never represent the vast majority of believers, but rather are the highest exemplars of religious observance. This rings true to Shi'i sensibilities just as much as it does for Christians in the Anabaptist tradition.  
    Like the martyrs of the Radical Reformation, Imam Hussain offered his life as testimony of a religious vision contrary to the perversions of the teachings and practice of those who held power in religious institutions.  Imam Hussain called the Muslim community to a radical break with the empire of Yazid, and a return to the principles of the religion of his grandfather, the Prophet Muhammad.  Standing up against injustice was seen as a way of casting aside the world and moving toward an encounter with God. Imam Hussain is reported to have said: "Do you not see that what is right is not put into practice, and that what is invalid is not avoided, so that the believer truly wishes to meet Allah."
    HAJJ MUHAMMAD LEGENHAUSEN

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    Mar 21, '11 1:32 PM
    for everyone
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    Mar 20, '11 1:42 PM
    for everyone

    The Tradition of Seeking Proximity through Supererogatory Deeds

    Similar to these precious gifts are things promised for performing supererogatory (Mustahab) and obligatory (Wajib) actions. Almighty God says in a sacred tradition, "Nothing makes My servant closer to me than performing the obligatory deeds. And thereafter there is nothing in the level of the supererogatory deeds. My servant due to engaging in supererogatory deeds gets so close to Me, that I love him, and thenceforth I become his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he works. And in such a state, were he to call upon Me, I would respond to him, and if he asks me for anything, I would give it to him."
    The great Allama, Shaikh Bahai, has brought this tradition in his book Arba'in. He narrates from Aban bin Taghlib from Imam Baqir (peace be upon him), that he said, "When the Messenger of Allah (peace be upon him and his progeny) went to Mi'raj, he asked Allah, 'O God, how do You reckon a faithful believer?' He was told: 'O Muhammad, there is nothing that makes My servant closer to Me than performing the obligatory deeds. And thereafter, due to performing supererogatory deeds, he gets so close to me that...'"
    Having narrated this tradition, Shaikh Bahai says, "The chain of narrators of this tradition is correct. It is also among the well-known traditions of the Shia and the Sunni, and has been mentioned in books accepted by both the sects. Marhum Kulayni has also mentioned this tradition with two chains of narration in Al-Kafi from Imam al-Baqir and Imam al-Sadiq (peace be upon and him). And thereafter he has mentioned another tradition with the same contents. This is the same proximity (Qurb) which is well known by the elite (people of gnosis) as Qurb-e-Nawaafil(proximity attained through supererogatory deeds).
    AYATOLLAH HASANZADEH AMULI

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    Mar 20, '11 1:40 PM
    for everyone
    At the end of the book Irshaad al-Qulub, it is narrated that God asked his Messenger on the night of the spiritual ascent (Me'raj), "O Ahmad, do you know what kind of joy is the best? And [do you know] what kind of life the most lasting?" The Messenger of Allah replied, "O God, I do not know."
    God said, "The best kind of joy is when a human being is always in the state of Dhikr (remembering Allah) and does not get tired of it, he does not forget My blessings, knows Me, and throughout the night and day is after attracting My pleasure. And the most lasting kind of life is when he is ever-vigilant of himself, until the world becomes insignificant and valueless, and the Hereafter great and valuable for him. He prefers My desire over his and is after My pleasure; and he reckons Me great the way I am. He always is cognizant of My knowledge and awareness about him.
    "And at every moment of the night and day he is vigilant of My presence, when he is faced with evil and sin, and he removes from his heart whatever I do not like, and opposes Satan and his insinuations, and does not give Satan any place in his heart. When he does the aforesaid actions, I quench his heart with a cup of My love, so that he does not give a place to anyone in his heart, and his remembrance, thought, aspiration, and speech is about those blessings that I have given to My beloved servants.
    "I open the eye and ear of his heart, so that he can listen through his heart and gaze at My Majesty and Greatness in amazement. I would make the world to be narrow and small for him and the pleasures of the world insignificant and base, so that he despises them; and I would caution him against the world and what it contains in the manner that a shepherd protects his sheep from dangerous grazing areas. This is when he escapes from the people and journeys from the transient world to the eternal universe, and hurriedly moves from the house of Satan to the dwelling pace of the All-Beneficent; and I would beautify him with effulgence and greatness.
    "This is the best kind of joy and the very everlasting life; and this exalted station is for those are pleased with the desire of God."
    Allah said, "Therefore, one who takes a step towards My pleasure, I give him the privilege of three characteristics:
    1. I direct him to express gratitude in such a way, that it is not admixed with any kind of ignorance.
    2. I beautify him with such Dhikr that does not have any kind of forgetfulness.
    3. I would make him taste such love, that he does not prefer the love of any of My servants over My love. Then when he loves Me, I likewise would love him, and I would open his eye and heart towards My Majesty. Thereafter, he would recognize My special servants, and thenceforth I would whisper to him in the darkness of the night and day, until his conversation with others and his sittings with them is severed.
    "I will make him hear My speech and the speech of My angels, and I will unravel for him the secret that I have hidden from the creation. I will make him wear the beautiful apparel of shame and chastity, such that all My servants are ashamed of themselves, and He would move on the earth in a state of having been forgiven from all the sins.
    "I will fill his heart with knowledge, gnosis and insight, such that nothing from Paradise or Hell-Fire is hidden from him, and will show him the states and fearful moments of the people of the Judgment Day. I will show him how the affluent, the poor, the ignorant, and the knowledgeable would be taken into account, and I will illuminate his grave. Nakir and Munkir in the grave would ask him with such softness and care, that they would not witness the grief of death, the darkness of the grave and the difficulty of the journey to the Hereafter. Then I will establish the scales to weigh his deeds (Mizan) and open his scroll of deeds. I will hand him his book of deeds in his right hand so that he may read the same. Therefore I would not place any medium between Me and him, and these are the characteristics of the lovers of God."
    And you, O wayfarer of the path of the Friend, ponder carefully over these statements of Almighty God to his beloved, the Messenger of Allah (peace be upon him and his progeny). Reflect on the kind of invaluable presents and gifts kept for the people of self-vigilance and Divine pleasure and love, the best of which is the opening of the vision of the heart, and it is because of its very importance, it has been mentioned twice.
    AYATOLLAH HASANZADEH AMULI
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    Mar 20, '11 1:35 PM
    for everyone
    Will there only be 313 companions for Imam Mahdi (A.T.F.S)
    The three hundred and thirteen companions of Imam Mahdi, will be the core and main companions of Imam Mahdi, of which 50 will be women. Some of these companions will be present before the Imam's reappearance, meaning they will be living and active. Narrations say that during Imam Mahdi's second absence or disappearance, no one other than a select few of the most privileged, faithful companions will know of his whereabouts. (Bihar al-Anwar)
    The other members will appear when he appears, including Prophet Isa, Imam Ali and Prophet Muhammad (peace be upon them). However, the number of people who will be companions of Imam Mahdi is not limited to these 313 individuals, and other faithful Muslim followers will joinBaqiyatullah (Imam Mahdi). There are narrations which also explain that some people who are thought to be of his followers will not be of his companions and some others who were not thought to be his followers will join him. Imam as-Sadiq (peace be upon him) has said, "When Imam Mahdi appears, some people who were thought to be of his family will desert him, and others who were known as sun and moon worshipers will join him." (Mizan al-Hikmah)
    When will these companions of Imam Mahdi appear?
    As was stated in the previous question, some of the main companions of Imam Mahdi will already be present and some will already be in contact with him. Imam as-Sadiq stated that, "When Imam Mahdi revolts, Allah will make the ears and the eyes of the followers of Imam Mahdi so sharp that there will be no courier (no medium) between them and the Imam. He will speak to his followers from his location, and they will hear his words and see [the Imam] himself." (Al-Kafi)
    However, the assembly and formation of these individuals as Imam Mahdi's core companions is contingent upon the reappearance of the Imam himself. And it is not known when exactly Imam Mahdi will reappear, not to us, nor to the Imam himself. Imam al-Baqir (peace be upon him) was asked whether or not the time when Imam Mahdi will reappear has been specified. He answered: "Those who have specified a time have lied, those who have specified a time have lied, those who have specified a time have lied." (Al-Ghaiba of Shaikh Tusi) This was repeated several times to show the emphases of the fact that no one, not even Imam Mahdi himself, knows of the time when he will reappear.
    In regards to Du'a al-Ahd, there is a narration from Imam as-Sadiq: "Whoever recites this supplication for 40 consecutive days in the morning will be of Imam Mahdi's companions, and if he dies before the reappearance of Hazrat Imam Mahdi, Allah will take him out of his grave so that he may serve as one of Imam Mahdi’s companions."
    It is possible that some who have read this supplication and pass away before Imam Mahdi's reappearance will also be of those 313 initial comrades; however, the time they appear is also dependant upon the time which the Imam will appear.
    Shaikh Husayn El-Mekki Abdullah-Aziz
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    Mar 20, '11 1:31 PM
    for everyone
    Imam Ja'far as-Sadiq (peace be upon him) said, "I swear by Allah that your Imam will go into an occultation for a number of years … [during that period] the eyes of the true believers shall be filled with tears [due to being separated from him]." (Bihar al-Anwar) Every believer yearns for the reappearance of the Twelfth Imam and thus we seek out signs of his imminent return.
    Although both the signs of the Day of Judgment and the signs of the Reappearance are generally fused together in Islamic writings, some books have listed signs specific to the Reappearance alone. Of the many signs, some may or may not occur, while other signs must occur before the Imam returns. Amongst the general signs are pessimism, cruelty, oppression, and anarchy among the people, while some of the more specific ones are listed below:

    Signs in the Skies

    - Imam Muhammad al-Baqir (peace be upon him) said, "Two signs will come before the one who will arise - there will be an eclipse of the sun in the middle of the month of Ramadan and an eclipse of the moon at the end of it. These are signs which have not occurred since Adam came down." (Kitab al-Irshad)
    - The sun will rise from the West and the vast skies will become red. (Al-Yawaqeet wal-Jawahir)
    - A distinctly sparkling star will rise from the East. In Eqdud-Durar it is said two stars will rise, while traditions in Fusul al-Muhimma state it will be a single star that will break into two.

    Signs on Earth

    - A fire will break out in the East that will last between three to seven days.
    - A flood will occur in the roads of Kura after the River Euphrates will split.
    - Not only will a "black wind" blow throughout Baghdad, but an earthquake will also take place there. The earthquake will affect only a specific section of Baghdad, causing it to collapse.
    - The Awaited Savior's noble grandfather, Imam Ali (peace be upon him) said, "Before the one who will arise, there will be red death and white death; there will be locusts, at their usual time and at their unusual time, like the colors of blood. As for red death, that is (from) the sword, while white death is (from) plague."
    - Agriculture will be at a low and there will be heavy rains (some sources say it will rain approximately 20 consecutive times). In reference to both occurrences, Imam as-Sadiq said, "Before (the coming of) the one who will rise, there will be a year of abundant rain in which the fruits and the dates on the palms will be destroyed. But do not complain of that." (Kitab al-Irshad)

    Signs of the Ummah

    - Prophet Muhammad (peace be upon him and his progeny) said, "The hour (of the end of the world) will not arise until the Mahdi from my descendants comes forth. The Mahdi will not come forth until sixty liars come forward, each of them declaring to be a prophet."
    - Imam as-Sadiq said, "The one who will arise will not come forth until twelve of the Bani Hashim come forth before him, all of them summoning men to themselves [claiming the Imamat for themselves]."
    - The Turks and Romans will argue amongst themselves.
    - The Arabs will gain more power.
    - Armies will make their way towards places such as Syria, Egypt, Khorasan, and Hira. (Kitab al-Irshad)

    The Rising of Sufyani

    The rising of Sufyani is mentioned in numerous traditions. Known as Uthman bin Anbasa, the Syrian descendant of Yazid will fight against the supporters of Allah's Proof. (Islam: Faith, Practice & History) He will have an army of thousands which will spread cruelty wherever it travels. (Eqdud-Durar)
    At one point, some of Sufyani's army will sink into the ground. This place will be known as Baidah and will be located either between Makkah and Madina, or in Madina itself. (Sharh Nahjul Balagha)

    The Rising of Khurasani

    In Khurasan, Iran, a descendant of Imam Hasan (peace be upon him) will come to power and establish an Islamic government. He and a group of courageous Muslims will initially defeat Sufyani's army in Iraq. However, the tide will turn and Sufyani will gain the upper hand, forcing the Khurasani Hasani to retreat towards Makkah where he will remain until he can join the Twelfth Imam after his reappearance. (Al-Mahdi)

    The Killing of Nafs-e-Zakiyya

    Nafs-e-Zakiyya means "Pure Soul". Imam al-Baqir said, "There will be no longer than fifteen nights between the killing of the pure soul and the appearance of the one who will rise." (Kitab al-Irshad) The same book details that a pure soul will be killed on the outskirts of Kufa with 70 righteous men.
    Upon the death of Nafs-e-Zakiyya, a voice will resonate from the skies declaring, "Be aware that your ruler is the Mahdi who shall fill the earth with truth and justice." (Eqdud-Durar)

    The Crucial Call

    Abu Hamza ath-Thumali once asked Imam al-Baqir, "Is the revolt of the Sufyani one of the things which must happen?" The Imam replied, "Yes. The call is one of the things which must happen, as is the rising of the sun from the west one of the things which must happen. The dispute of the Abbasids over the state is also one of them, and the killing of the pure soul. The appearance of the one who will arise from the family of Muhammad, may Allah bless him and his family, is another of the things which must happen." Upon being asked about the call, the Imam elaborated, "There will be a call from the sky at the beginning of the day: 'Indeed the truth is with Ali and his Shia.' Then at the end of the day Shaytan will call from the Earth, 'Indeed the truth is with Uthman and his supporters.' At that the false one will feel doubt." (Kitab al-Irshad)
    The call from the sky will be heard by everyone, but not all will reply. We need to reach such a strong point in our faith that when the time comes, we will be able to answer our Imam's call with utmost sincerity and conviction.
    While we have some knowledge about the signs of our Imam's reappearance, not all of these are guaranteed to occur. We should not wait solely for the occurrence of these signs; rather we should be waiting for the Reappearance, which means using our brief life in this world to prepare for his arrival.
    The Commander of the Faithful once said, "Await the relief and do not despair from the mercy of Allah, because indeed the most beloved of actions with Allah, the Noble and Grand, is awaiting the relief." (Bihar al-Anwar) Before the signs take place, we must ask ourselves: Are we using our time wisely  as we wait for our Imam? Are we making efforts to improve ourselves to the extent that we may be worthy of helping the Master of our Age, whenever it will be that he graces us with his presence?
    Are we ready for his arrival?

    Tags: 
    Mar 20, '11 1:22 PM
    for everyone

    Dua’a: Dua’a For protection of self and wealth


    Sheikh Kulaini (a.r) in his Book ‘Kafi’ mentions that the Holy Prophet (PBUH) said whoever recites the first four Verses of Suratul Baqara, The Holy Quran (Surah 2, The Cow, verses1, 2, 3, 4), Ayatul Kursi and two Verses after it (Surah 2, The Cow, verses 255,256, 257) and the last three Verses of Suratul Baqara (Surah 2, The Cow, verses 284,285,286), will not experience anything abominable in his body and property. The Devil will not come near him and he will not forget the Qur’an. 
    Transliteration: BISMILLA IR RAHMA NIR RAHIM
    ALIF LAM MIM ZALEKAL KITABO LA-RAIBA FEEHE-HOODAL-LIL MOOTTAQINAL-LAZINA YOOMINOONA BIL-GHAIBE WA YOOQIMOO-NAS SALATA WA MIMMA RAZAQNA-HOOM YOONFEQOONA, VAL-LAZINA YOOMENOONA BEMAA-OONZILA ELAIKA VA-MAA-OONZILA MIN QABLIK WA BIL AAKHERATE HOOM YOOQENOON
    Alif Lam Mim
    This is the Book, there is no doubt in it, (being the word of God) (it is) a guidance for the pious, (ones).
    Who believe in the unseen, and establish the prayers and of what We have provided them with, they give (in the way of their Lord).
    And who believe in that which hath been sent down unto thee (O’ Our Prophet Mohammed) and that which hath been sent down (unto the other Prophets) before thee, and of the hereafter they are sure. (2: 1 to 4)
    Source: duas.org

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    Mar 20, '11 1:20 PM
    for everyone

    The Relation of Soul with Grave Is Very Close


    If you ask when souls live in allegorical bodies in Vaadiyus Salaam, why we have been asked to visit graves (for reciting Fatihaa and prayers)? And how do the souls understand that a visitor has arrived when they are not present in the graves? The reply is that it has been narrated form Imam Sadiq (a.s) that though the souls live in Waadiyus Salaam, their relations with graves remain intact and they know about the visitor and they recognize them. The Holy Imam has said that souls are like sun. The sun remains in the sky its rays cover the whole earth. Likewise, the souls covering or encirclement is Ilmi (concerned with knowledge and comprehension).

    Reflection of Sunrays in a Mirror
    Just as the appearance and reflection is relatively much more at a mirror the attention of souls and their covering is more at their graves. It is so because the soul had lived in those bodies for several years and gained much favors due to them. That is why they will focus their attention there. This also provides an answer to the one who asks as to why we should go to grave when the Imam is present at every place and thus, there is no difference in one place and the other.
    Doubtlessly the graves of Holy Imams and religious leaders are the centers of the attention of Holy souls and the places where divine favors keep raining. Angels come and go there.
    So, if anybody wants to get full benefit from those Holy personalities he should never give up visiting the Holy shrines and must try their best to go there.
    Why No Reward Or Punishment Is Given To This Earthen Body?
    Some people raise here a weak doubt and say: The soul after one’s death gets connected with a fine body called allegorical body which is just like this earthen body, as has been described earlier, and also sees (tastes) reward or torture with the same allegorical body. Now here arises a question: When man had worshipped God in this earthen body how reward is given to the other body? Or man had committed sins in the material body which has been disintegrated now after death then how is it that the punishment is meted out to the other body? There can be several answers to this question.

    Every Soul Has Two Kinds of Bodies
    As Alameh Majlisi (r.a) has written, allegorical body is not any outward thing which may be brought near the grave after one’s death and then, for example, it may be said to it: O soul! Now live in this body.
    Rather, an allegorical body is a fine body which lives even now in this world living with man’s earthly body.
    Every soul has two bodies: A fine (thin) body and a tough foul body. Man has prayed and sinned in both these bodies. This matter must be well understood. So we are giving the example of a dream. During a dream, these two bodies get separated. What a man sees in his dream is the behavior or deed of this allegorical body which walks, talks etc. Within twinkling of eye man reaches Karbala-e-Moalla, Holy Mashad, tours from east to west. This shows that the allegorical body remains with man always but after death; it separates from the material earthen body. This statement of Majlisi (r.a) is the much studied one. There also is many more witness.

    Anyhow, It Is the Soul Which Gets Either Punishment or Reward
    Another answers it that, after death, human soul turns into the same earthen form of body. It does not get connected with any outside body. Rather the soul takes up the form of material body. Now, you may call it an allegorical body or Barzakhi body or soul/spirit. But, as it is fine, elemental or material eyes cannot see it. Summarily speaking, it was only the soul/spirit which had committed sins in the world and hence it is only the soul/spirit is being punishment after death. Now, it may be chastised either by getting it connected with the allegorical (Misaale) body or it may be getting punishment absolutely by itself, constantly. Of course, on the Day of Judgment, all will rise and gather only in this very worldly and material body form.
    By: Ayatullah Shaheed Seyyed Abdul Hussein Dastghaib
    Tags: 
    Mar 20, '11 1:13 PM
    for everyone
    1) Who is the creator?
    (40:64) Allah, it is he Who has made for you the earth as a dwelling place and the sky as a canopy. and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allah, your Lord: so Blessed be Allah, the Lord of the Alamin (mankind, jinn and all that exists).
     (39:6) He created you (all) from a single person (Adam) ; then made from him his wife {Hawwa , (Eve)}. and He has sent down for you of cattle eight pairs (of the sheep , two , male and female ; of the goats , two , male and female of the oxen , two , male and female and of the camels, two, male and female). He creates you in the wombs of your mothers: creation after creation in there veils of darkness. Such is Allah your Lord His is the Kingdom. La ilaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?
     (7:54) Indeed your Lord is Allah, Who created the heavens and the earth in six days, and then He rose over (Istawa) the Throne (really in manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly , and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allah, the Lord of the Alamin (mankind, jinn and all that exists)! (10:32) Such is Allah, your Lord in truth. So after the truth, what else can there be, save error. How then are you turned away?
     2) Who is Allah?
     (59:23-24)
    23:He is Allah beside Whom La Ilaha Illa Huwa (none has the right to be worshipped but He), the King, the Holy, the one Free from all defects, the Giver of security, the Watcher over His creatures, the All- Mighty, the Compeller, the Supreme. Glory, be to Allah! (High is He) above all that they associate as partners with Him .
     24:He is Allah, the creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise .
     20:14)
    “Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but I), So worship Me, and perform As-Salat (Iqamat-as- Salat) for My Remembrance.
    (2:255)
    Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission?
     He Knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass any thing of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. (This Verse 2:225 is called Ayat-ul-Kursi) .
     (35:13)
    He merges the night into the day (i.e. the decrease in the hours of the night is added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day is added the hours of the night). And has subjected the sun and the moon: each runs its course for a term appointed. Such is Allah, your Lord; His is the Kingdom , And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone).
    (3:18)
    Allah bears winess that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice La ilaha illa Huwa (none has the right to be worshipped but He), the All- Mighty, the All-Wise.
     (3:51)
    Truly! Allah is my Lord and your Lord, so worship Him (Alone). This is the straight Path.
     3) Did you think that Allah created you only for play and without any purpose?
    3:115)
    “Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?”
     4) For what did Allah create mankind?
    (51:56)
    And I (Allah) created not the jinn and mankind except that they should worship Me (Alone).
     5) What did Allah command us to do?
     (4:58)
    Verily! Allah commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching with He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.
     (6:151)
    Say (O Muhammad (PBUH)):“Come, I will recite what your Lord has prohibited you from: be Join not anything in worship with Him; be good and dutiful to your parents; Kill not your children because of poverty – We provide sustenance for you and for them; come not near to Al-Fawahish (shameful sins, illegal sexual intercourse) whether committed openly or secretly; and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand.
    6) From where shall we seek guidance?
     (1:1 – 6)
    1: In the Name of Allah, the Most. Gracious, the Most Merciful.
     2: All the praises and thanks be to Allah, the Lord of the Alamin (mankind, jinn and all that exists).
     3: The Most Gracious, the Most Merciful .
     4: The Only Owner (and the only Ruling judge) of the Day of Recompense (i.e the Day of Resurrection)
     5: You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
     6: Guide us to the Straight Way.
     7) Who shall we invoke in time of disaster?
     29:65)
    And when they embark on a ship, they invoke Allah, making their Faith pure for Him Only: but when He brings them safely to land, behold they give a share of their worship to others .
     10:12)
    And when harm touches man, he invokes Us, lying on his side, or sitting or standing. But when We have removed his harm from him, he passes on as if he had never invoked Us for a harm that touched him! Thus it is made fair-seeming to the Musrifun that which they used to do.
     8) What happened to the previous nations when they disobeyed Allah?
     29:40)
    So We punished each (of them) for his sins; of them were some on whom We sent Hasib (a violent wind with shower of stones) (as on the people of Lut (Lot) , and of them were some who were overtaken by As-saihah (torment – awful cry. (as Thamud or Shuabs people), and of them were some whem We caused the earth to swallow (as Qarun (Korah), and of them were some whom We drowned (as the people of Nuh (Noah), or Firaun (Pharaoh) and his people). It was not Allah Who wronged them, but they wronged themselves.

    9) Does Allah guard and save the Quran from corruption?

    (15:9)
    Verily, We, it is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption).

    10) Who should we worship?

    (20:14)
    “Verily! I am Allah La ilaha illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Salat (Iqamat-assalat) for My Remembrance.

    11) What is the religion of Allah?
    (3:19)
    Truly, the religion with Allah is Islam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account.
     12) What is the religion accepted by Allah?
    (3:85)
    And whoever seeks a religion other than Islam, it will never be accepted of him and in the Hereafter he will be one of the losers.
    13) Where does the Quran come from?
    (42:3)
    Likewise Allah, the All-Mighty the All-Wise sends Revelation to you (O Muhammad (PBUH) ) as (He sent Revelation to) those before you.
    (6:114)
    (Say (O Muhammad (PBUH)) “Shall I seek a judge other than Allah while it is He Who has sent down unto you the book (the Quran), explained in detail.” Those unto whom We gave the Scripture (the Taurat (Torah) and the Injeel (Gospel) know that it is revealed from your Lord in truth. So be not you of those who doubt.
     14) Why did Allah send messengers?
    (4:64)
    We sent no Messenger, but to be obeyed by Allah’s Leave.
    15) Do we have to believe in all the messengers?
     (2:285)
    The Messenger (Muhammad (PBUH) _) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” – and they say, “We hear and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).”
    16) What happened to the previous scriptures?
    (4:46)
    Among those who are jews, there are some who displace words from (their) right places and say: “We hear your word (O Muhammad (PBUH)) and disobey,” and “Hear and let you (O Muhammad (PBUH) _) “hear nothing.” And Raina with a twist of there tongues and as a mockery of the religion (Islam) And if only they had said: “We hear and obey”, And “Do make us understand,” it would have been better for them, and more proper; but Allah has cursed them for their disbelief, so they believe not except a few.
    (5:13)
    So because of their breach of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them and overlook (their misdeeds).
    Verily, Allah loves Al-Muhsinun (good-doers).
    17) Who is the last messenger?
    (3:144)
    Muhammad (PBUH) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful.
    18) To whom did Allah send the last messenger Prophet Muhammad (PBUH)?
    (34:28)
    And We have not sent you (O Muhammad (PBUH)) except as a giver of glad tidings and a warner to all mankind, but most of men know not.
     19) What did Allah prepare for those among the Jews and Christians who believe?
    (57:28)
    O you who believe (in Musa (moses) (i.e. Jews) and Isa (Jesus) (i.e. Christians)! Fear Allah, and believe in His Messenger (Muhammad (PBUH) _), He will give you a double portion of His Mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful.
    20) What is the likeness of lsa (Jesus) before Allah?
    (3:59)
    Verily, the likeness of Isa (Jesus) bofore Allah is the likeness of Adam. He created him from dust, then (He) said to him: “Be” – and he was.
    21) What did Allah say about Mary?
    (3:42 – 47)
    42:And (remember) when the angels said: “(O Maryam (Mary)! Verily, Allah has chosen you, purified you (from polytheism and disbelief), and chosen you above the women of the Alamin (mankind and jinn) (of her lifetime).”
    43:O Mary! “Submit yourself with obedience to your Lord (Allah), by worshipping none but Him Alone) and prostrate yourself, and Irkai (bow down) along with ArRakiun (those who bow down).”
    44:This is apart of the news of the Ghaib (unseen, i.e. the news of the past national of which you have no knowledge) which We reveal to you (O Muhammad (PBUH) ) You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed.
    45:(Remember) when the angels said: “O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word (“Be”- and he was! I.e. Isa (Jesus) the son of Maryam (Mary), from Him, his name will be the Messiah Isa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allah.”
    46:“He will speak to the people in the cradle and in manhood and he one of the righteous.”
    47:She said: “O my Lord! How shall I have a son when no man has touched me.” He said: “So (it will be) for Allah creates what He wills.
    When He has decreed something, He says to it only: “Be!” – and it is.
    22) Was Jesus crucified and died on the cross?
    (4:157–158)
    157:And because of their saying (in boast), “We killed Messiah Isa (Jesus), son of Maryam (Mary), the Messenger of Allah,” – But they killed him not, nor crucified him, but they resemblance of Isa (Jesus) was put over another man (and they Killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (i.e. Isa (Jesus), son of Maryam (Mary) (PBUT)).
    158:But Allah raised him (Isa (Jesus) up (with his body and soul) unto Himself (and he (PBUH) is in the heavens). And Allah is Ever All- Powerful All-Wise.
    23) Was Jesus the son of God ( Allah )?
    (112:1 – 4):
    1:Say (O Muhammad (PBUH)): “He is Allah, (the) One.
    2:(Allah the self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks).
    3:He begets not, nor was He begotten.
    4:And there is none co-equal or comparable unto Him.
    24) How could you be secure?
    (6:82)
    It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others beside Allah), for them (only) there is security and they are the guided.
     25) What is the life of this world?
    (57:20)
    Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers – evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers – good-doers). And the life of this world is only a deceiving enjoyment.
     26) Whatever of blessings and good things you have , is it from Allah
    (16:53)
    And whatever of blessings and good things you have, it is from Allah.
    Then, when harm touches you, unto Him you cry aloud for help.
     27) How could you guarantee the blessings of Allah?
    (14:7)
    And (remember) when your Lord proclaimed: “If give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily My punishment is indeed sever.”
     28) How could you save yourself from a painful torment?
    (61:10 – 11)
    10:O you who believe! Shall I guide you to a trade that will save you from a painful torment?
     11:That you believe in Allah and His Messenger (Muhammad (PBUH) _ ).
     29) Whosoever puts his trust in Allah , what will happen to him?
    (65:3)
    And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.
     30) What is the destination of the disbelievers?
     (57:15)
    So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved (in the Oneness of Allah – Islamic Monotheism).
    Your abode is the Fire. That is your maula (friend – proper place), and worst indeed is that destination.
     31) What is the destination of the believers?
     (4:57)
    But those who believe (in the Oneness of Allah – Islamic Monotheism) and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates or wives), and We shall admit them to shades wide and ever deepening (Paradise).
     32) How could you be happy?
    (16:97)
    Whoever works righteousness- whether male or female – While he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).
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