Du'a for Believers

Bismillah Arrahman Arraheem

 

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

"Whenever a believer recites Dua for other believers,Allāh (s.w.t.)  will return the same Dua to him as many as the number of every believing man and woman existing from the beginning of creation to the Day of Judgment.  On such a day, a servant is brought and a decree says: Throw him into Fire.  The angels drag him towards Fire.  At this time the believing men and women say: O Allāh! This is the same man who has recited Dua for us.  It is here that they intercede for this man.  Allāh too will accept their intercession and he will be delivered”

[Reference: Oddatol Daee (The Asset of Supplicant),Chapter 4, Hadees 488]

A humble request

Please do pray for restoration of Jannat al-Baqi & early re-appearance of Imam-E-Zamana (atfs) .

Iltemase Dua

Tags: hadees

Tears out of Fear of Allāh

Bismillah Arrahman Arraheem

 

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

(in the farewell sermon )

“One who sheds tear out of fear of Allāh, against every drop of those tears, his deeds and rewards will be as big as Mt. Ohod recorded for him and against each drop of those tears, a spring, there will be cities and castles no eyes have seen, no ears have heard of, and no mind has imagined.”

[Reference: Oddatol Daee (The Asset of Supplicant),Chapter 2, Hadees no. 454 ]

A humble request

Please do pray for restoration of Jannat al-Baqi & early re-appearance of Imam-E-Zamana (atfs) .

Iltemase Dua

Persist in Invocation

Bismillah Arrahman Arraheem

Allāh (s.w.t.) revealed to Prophet Mūsa (A.S.):

““O Mūsa! Whoever loves Me, will not forget Me and whoever hopes in My virtues, persist in his invocation.  O Mūsa!  I am not ignorant of My creatures but I love My angels to hear the supplication of My servants and My attendants to see how the children of Adam seek nearness to Me for the things the means and power of which are in My hand.”  

[Reference: Oddatol Daee (The Asset of Supplicant),Chapter 4, Hadees 409]

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A humble request

Please do pray for restoration of Jannat al-Baqi & early re-appearance of Imam-E-Zamana (atfs) 

Iltemase Dua

Tags: hadees

AS-SAMAD - IS THAT WHICH HAS NO DEFICIENCIES

- My father - Allah have mercy on him - narrated to us, he said: Sa`d b. `Abdullah narrated to us, he said: Muhammad b. `Isa narrated to us, from Younis b. `AbderRahman from Rabee` b. Muslim, who said:

I heard Abul Hasan (al Kadhim) [a], when he was asked about (the meaning of) as-Samad, say: as-Samad is that which has no deficiencies. [Translator's note: Al-Kulayni (compiler of al-Kafi) has said the following regarding the meaning of as-Samad. “This is the correct meaning of as-Samad. What al-Mushabbihah (people who consider Allah similar to certain things) believe is not correct. as-Samad literally means solid as opposed to hollow, which applies only to physical objects. Allah, the Most High, is by far above such attributes. Had such attributes applied to Allah, the Most High, the Most Gracious, it would have contradicted His statement that says, ‘There is nothing similar to Him.’]

2 - `Ali b. Ahmed b. Muhammad b. `Imran al-Daqaaq - may Allah be pleased with him - narrated to us, he said: Muhammad b. Yaqoub narrated to us, from `Ali b. Muhammad, from Sahl b. Ziyad, from Muhammad b. Waleed - whose tite was Shabab al-Sayrafi - from Dawud b. Qasim al-Ja`fari who said:

I said to Abi Ja`far (al-Baqir) [a]: May I be your ransom, what is as-Samad?

He said: as-Samad means the Master towards whom one turns, in small (matters) and large.3 - Abu Muhammad Ja`far b. `Ali, the faqeeh from Qum and, later, Ilaq - Allah be pleased with him - narrated to us, he said: Abu Sa`eed `Abdan b. Fadl narrated to us, he said: Abul Hasan Muhammad b. Yaqoub b. Muhammad b. Younis B. Ja`far b. Ibrahim b. Muhammad b. `Ali b. `Abdullah b. Ja`far b. Abi Talib narrated to me in the city of Khajnadah, he said: Abu Bakr Muhammad b. Ahmad b. Shuja` al-Farghani narrated to me, he said: Abu Muhammad al-Hasan b. Hammad al-`Anbari narrated to me in Egypt, he said: Isma`il b. `Abd al-Jaleel al-Barqi narrated to me, from Abil Bakhtari Wahab b. Wahab al-Qarashi, from Abi `Abdullah as-Sadiq Ja`far b. Muhammad [a], who said:

(My father) Baqir [a] said: My father, Zain al-`Abideen [a] narrated to me from his father, Husain B. `Ali [a], who said:

as-Samad is that which has no deficiencies. And as-Samad is that with which (is reached) ultimate supremacy (? - suwaddadah). And as-Samad is that with which does not eat and does not drink. Andas-Samad is that which does not sleep. And as-Samad is that which has not passed away, nor will it pass away.

(Imam) Baqir [a] said: Muhammad b. Hanafiyyah - Allah sanctify his soul - used to say: as-Samad means to exist by iteself, needless of others.

Others beside him said: as-Samad (is that which) transcends place and deterioration, and as-Samad is that which cannot be described by things that change.
(Imam) Baqir [a] said: as-Samad is a Master who is obeyed, such that above Him are none to command (Him) nor prohibit (Him).

He said: `Ali b. Husain Zayn al-`Abideen [a] was asked about as-Samad. He replied: as-Samad is that which has no partner, nor is it difficult for it (the thing that is as-Samad) to keep things safe, nor is there anything concealed from it.

He said: Wahab b. Wahab al-Qarshi said: Zayd b. `Ali [a] said: as-Samad is that which when wills a thing, says to it, Be: and it is. And as-Samad is that which invented things and created for them their opposites and forms and partners, while He is unique in His Oneness, without an opposite, nor a form, nor likeness, nor equal.
And Wahab b. Wahab al-Qarshi said: I heard Sadiq [a] say: A delegation from Palestine approached al-Baqir [a] and asked him regarding some issues, so he answered them. Then they asked him aboutas-Samad, so he [a] said:

 This is its explanation: as-Samad is made of five letters (alif, laam, saad, meem, daal). The alif is proof of his (?) iniyyatuh, and this is His, Mighty and Exalted, saying: Allah bears witness that there is no god but Him [Qur'an - 3:18]. And in this is a warning and reference to the Unseen (al-gha'ib) about understanding it through the senses. And the laam is proof of His divinity, that He is indeed Allah. And the alif and laam are combined (when written in as-Samad), and do not appear on the tongue (i.e., they are not pronounced), nor are they heard. But their appearance in the text is proof that His (Allah's) divinity is concealed by His subtlety (or, fineness -- lit. lutfihi), such that it (His divinity) is not encompassed by the senses, not can it be expressed by the tongue of any describer, nor (can it be heard) by the ear of any listener. Because the meaning of "the God" is He who perplexes creation when it (creation) tries to understand His essence and state of existence (or howness - kayfiyyah) by the senses or by the imagination. No, instead He is the originator of imaginations and the creator of senses.

And indeed their (the alif and laam) appearance in the text is proof that Allah, the Exalted, has made apparent His lordship in the origination of creation, and in the mixing of their fine spirits in their coarse bodies. Such that when a servant (i.e. person) looks upon himself he cannot see his own spirit, just like the laam in as-Samad which is not visible and is not perceptible by the five senses (when spoken), but, when you look upon the text, that which was hidden and fine, becomes apparent.

For when a servant (person) contemplates on the essence of the Maker and His state of existence he gets confounded therein and (becomes) confused, and his thoughts cannot encompass any thing that he can conceive to be Him, since He, the Mighty and Exalted, is the creator of conceptions. For when one looks upon creation it is affirmed for him that indeed He, the Mighty and Exalted, is their creator and the One who has mixed their spirits into their bodies.

As for the saad (in as-Samad) it is proof that indeed He, the Mighty and Exalted, is Truthful (Sadiq), and His speech is true, and His words are True. And He has invited His servants to pursue the truth with truth, and has promised with truth the House of Truth (i.e., Paradise).
As for the meem (in as-Samad) it is proof of His Kingdom (Mulkuhu), and indeed He, the Mighty and Exalted, is the true King, (the One) who has not passed away, nor will pass away, nor does His Kingdom pass away. As for the daal (in as-Samad) it is proof of the eternity (Dawam) of His Kingdom, for indeed He, the Mighty and Exalted, is Eternal. He is above (the state of) being and passing away, rather He, the Migthy and Exalted, brought into being the universe by whose formation all other all entities exist. 

ALLAH (S.T.) MEANS WHO DOMINATES THE SMALL AND THE LARGE

 My father - may Allah have mercy on him - said: Sa`d b. `Abdullah narrated to us from Ahmed b. Muhammad b. `Isa, from Qasim b. Yahya, from his grandfather Hasan b. Rashid, from Abi Hasan Musa b. Ja`far [a]:

Once, a question was asked (from the Imam) about the meaning of “Allah”. He (the Imam) replied, ‘It (the word “Allah”) means one who dominates the small and the large.’

2 - Muhammad b. al Qasim al Jarjani al Mufassir - may Allah be pleased with him - narrated to us; he said: Abu Ya`qub Yusuf b. Muhammad b. Ziyad and Abul Hasan `Ali b. Muhammad b. Sayyaar narrated to us, and these two were from the Imami Shi`i, and they from their fathers, from al Hasan b. `Ali b. Muhammad (al-Askari) [a] about the saying of Allah, Mighty and Exalted,: Bismillah ar-Rahman ar-Raheem. So he [a] said:

 “Allah is He towards whom are placed the desires and distresses of all creation. And when all hopes are severed from everyone apart from Him, and all provisions are cut off from all besides Him, you say:Bismillah. That is, I seek help in all my affairs from Allah, whom no one befits worship but Him, the One who helps when His help is sought, and the One who responds when called upon. And He is what, when a man said to al-Sadiq [a]: O son of the Messenger of Allah! Guide me regarding Allah, what is He? For often those who engage in arguments argue with me and perplex me. 

So he (al-Sadiq [a]) said to him: “O `Abdullah! Have you ever sailed on a ship alone?” He said: Yes. He said: “Then has it ever broken down on you (during the joyrney) where there was no (other) ship to save you, nor was there any skilled swimmer to save you?” 

He said: Yes. 

He [a] said: “Then did it occur to you in your heart that there is a thing from the things which has the power to rescue you from your getting drowned?” 

He said: Yes. 

Al Sadiq [a] said: That very thing is Allah, the One capable of saving when there is no saviour, and of helping when there is no helper.

AL-ALIY AL-AZEEM - (THE HIGH, THE GREAT)

My father - may Allah be pleased with him - narrated with this chain: From Muhammad b. Sinan, from Abil Hasan ar-Rida [a], who said:

I (Muhammad b. Sinan) asked him [a]: Was Allah, Mighty and Exalted, aware of His nafs (Self) before He created creation?

He [a] replied: Yes.

I asked: Did He see it and hear it? (i.e., see and hear His nafs)

He replied: He had no need for such, since neither did he ask His nafs (any questions) nor did he demand (anything) from it. And He is His nafs and His nafs is Him. His Power is dominant. And He had no need to name Himself, but He chose to do so for others so they could call to Him by them (the names). Since, if you don't call one by means of his name, he is not recognized. And the first name that He chose for Himself is Al-`Aliy Al-`Azeem (the High, the Great) since He is above all things. So the meaning of the name (i.e., what it points to) is

Allah, though the name is Al-`Aliy Al-`Azeem. And this was the first name of His since He is High above all other things.

HOW TO RANK SHIAS...... HADEES

Abu Ja`far (al-Baqir) [a] said: O’ my son, recognize the ranks of Shi`a according to the amount of our narrations (they know) and their understanding thereof. And indeed this understanding is his cognizance of the narration. And through cognizance of the narrations the believer rises to the highest level of faith. Indeed when I glanced upon the Book of `Ali – upon whom be peace – I found therein: Indeed every man’s worth and importance is his ma`rifah (understanding). Allah, the Blessed and High, judges man according to the level of intellect accorded to him in this world. 3 - Ja`far b. Muhammad b. Masroor – may Allah be pleased with him – narrated from Husayn b. Muhammad b. `Amir, from the uncle of `Abdullah b. `Amir, from Muhammad b. Abi `Umayr, from Ibrahim Karkhi, from Abi `Abdillah (al-Sadiq) [a], who said: To understand one hadith is better than narrating a thousand. It is not possible for any man among you to be a faqeeh (thoroughly versed in knowledge of Islamic affairs) until he recognizes the different interpretations of our words. For indeed every word from our sayings can be interpreted in seventy different ways, and each of these ways is available for us to express ourselves.

Bismillah ar-Rahman ar-Raheem. -Interpretation

1 – My father - may Allah have mercy on him - narrated to us; he said: Sa`d b. `Abdullah narrated to us from Ahmad b. Muhammad b.`Isa from Qasim b. Yahya from his grandfather Hasan b. Rashid from `Abdullah b. Sinan, from Abi `Abdillah (al-Sadiq) [a]. He said: I asked him [a] about Bismillah ar-Rahman ar-Raheem. He replied: “The baa’ is for Allah’s brilliance (Bahaa’ Allah) and the seen is for Allah’s sublimity (Sanaa’ Allah) and the meem is for Allah’s glory (Majd Allah) -- and some others have narrated: Allah’s Kingdom (Mulk Allah) --  And Allah (means) the God of all things, the Beneficent (Rahman) towards the entire world and the Merciful (Raheem) for the select faithful.”.  ن 2 – Muhammad b. al Hasan b. Ahmad b. al Waleed - may Allah be pleased with him - narrated to us; he said: Muhammad b. al Hasan al Saffaar narrated to us from al `Abbas b. Ma`ruf from Safwan b. Yahya from the one who narrated it to him, from Abu `Abdillah (al-Sadiq) [a] that he asked about Bismillah ar-Rahman ar-Raheem. Then he [a] said: The baa’ is for Allah’s brilliance (Bahaa’ Allah) and the seen is for Allah’s sublimity (Sanaa’ Allah) and the meem is for Allah’s kingdom (Mulk Allah).  He said: I said: (And what about) Allah?  So he replied: The alif is for those bounties (aalaa’) of Allah upon His creation which are favours (bestowed on them) due to our mastership. And the laam is the obligation (ilzaam) of our mastership by Allah upon His creation.  I said: Then the haa’?  He said: (It stands for) humiliation (hawaan) of the one who opposes Muhammad and the progeny of Muhammad, blessings of Allah be upon them all. He said: (What about) the Beneficent (ar-Rahman)?  He replied: (It means His Mercy) Towards the entire world.  He said: (What about) The Merciful (ar-Raheem)?  He replied: (It means His Mercy) Towards the faithful, in particular. 4 - Another chapter on the meaning of Bismillah Muhammad b. Ibrahim b. Ishaq al-Taliqani - may Allah be pleased with him - narrated to us, he said: we were informed by Ahmad b. Muhammad b. Sa`eed, the master of Bani Hashim, from `Ali b. Hasan b. `Ali b. Fadal, from his father who said: I asked ar-Rida, `Ali b. Musa [a] about Bismillah (In the name of Allah). He replied: The meaning of the saying of a speaker "Bismillah" is that he imprints upon himself a mark (simh) from the marks (simat) of Allah, the Mighty the Exalted, and this is worship. I said to him: What is simh? He replied: It is a sign (`alamah). 5 - Chapter on the meaning of "Allah" the Mighty and Exalted    1 - My father - may Allah have mercy on him - said: Sa`d b. `Abdullah narrated to us from Ahmed b. Muhammad b. `Isa, from Qasim b. Yahya, from his grandfather Hasan b. Rashid, from Abi Hasan Musa b. Ja`far [a]: Once, a question was asked (from the Imam) about the meaning of “Allah”. He (the Imam) replied, ‘It (the word “Allah”) means one who dominates the small and the large.’ 2 - Muhammad b. al Qasim al Jarjani al Mufassir - may Allah be pleased with him - narrated to us; he said: Abu Ya`qub Yusuf b. Muhammad b. Ziyad and Abul Hasan `Ali b. Muhammad b. Sayyaar narrated to us, and these two were from the Imami Shi`i, and they from their fathers, from al Hasan b. `Ali b. Muhammad (al-Askari) [a] about the saying of Allah, Mighty and Exalted,: Bismillah ar-Rahman ar-Raheem. So he [a] said:  “Allah is He towards whom are placed the desires and distresses of all creation. And when all hopes are severed from everyone apart from Him, and all provisions are cut off from all besides Him, you say:Bismillah. That is, I seek help in all my affairs from Allah, whom no one befits worship but Him, the One who helps when His help is sought, and the One who responds when called upon. And He is what, when a man said to al-Sadiq [a]: O son of the Messenger of Allah! Guide me regarding Allah, what is He? For often those who engage in arguments argue with me and perplex me.  So he (al-Sadiq [a]) said to him: “O `Abdullah! Have you ever sailed on a ship alone?” He said: Yes. He said: “Then has it ever broken down on you (during the joyrney) where there was no (other) ship to save you, nor was there any skilled swimmer to save you?”  He said: Yes.  He [a] said: “Then did it occur to you in your heart that there is a thing from the things which has the power to rescue you from your getting drowned?”  He said: Yes.  Al Sadiq [a] said: That very thing is Allah, the One capable of saving when there is no saviour, and of helping when there is no helper.