LIFE CAN BE COMPARED TO FRESH FALLEN SNOW

Dec 12, '12 10:35 AM for everyone

Death is that one appointment we can't delay, but it also has no set time.  Scary thought, I know. In a world filled with Blackberries, text messages, and Facebook, how many of us realize that in a moment, all of this can be gone? When we die, our friends won't come with us; neither will our money or fancy car. All that we retain are those few deeds we have done. We are told in the Holy Qur'an: "Every soul must taste of death; then to Us you shall be brought back." (29:57) Death is promised to all of us, and what is our response? We continue to lead futile lives. Sure, we fast those thirty days in Ramadan and rush to pray between classes. But how many of us can proudly say we are leading purposeful lives? Purpose is what gives a life meaning. Every so often, we are shocked by the death of a young member of our community. We experience a short-lived rush to perform extra prayers, but the effect goes away quickly. Instead, we must learn to effectively reflect on our lives. Every day, we witness the deaths of people around us, but we pay minimal thought to the day when others will witness our death. Attempts to speak about death are usually suspended by those who feel uneasy hearing about it. We are almost always subconsciously assuming that death will come only when we grow older, and so we do not want to concern ourselves with such an unpleasant subject. Yet it is imperative to keep in mind that living for even an additional hour cannot be guaranteed. Life can be compared to fresh fallen snow. Our footprints show clearly, even if not to us. Let us dedicate ourselves to our Lord, the Holy Prophet, and the Pure Household (peace be upon them). Let us not be led astray by meaningless materialistic enticements. Every action is recorded, and when the Day of Reckoning comes, all that will vouch for us will be our deeds. Let us devote our lives to Islam, devote ourselves to loving others, devote ourselves to the community around us, and devote ourselves to creating something that gives us purpose and meaning. Imam al-Hadi (peace be upon him) said: "People are respected in this world for possessing wealth and in the Hereafter for possessing righteous deeds." An eye-opening tradition by Imam Ali (peace be upon him) states: "If man perceived his death and its speed towards him, he would certainly detest the world and its hopes." We must live graciously among people. Kindness is praised in Islam, and it is a blessed virtue we can all improve on. It is truly when we give of ourselves that we have truly given; likewise, it is when we finally begin to give that we also receive. Countless thoughts cross our minds in a day. What to wear? Should I attend class today? What to have for lunch? Breakfast? Dinner? We kill time on worthless avenues such as Facebook, texting, and arguing with others. All of this is time lost doing nothing of benefit. Time waits for no one, and it will pass whether we act or not. We must restore our lives into our hands, and we should become the agents of change for ourselves on others. A positive influence can easily be spread, and others can take heed. The biggest fear that we must have is not of death. Death is promised to each and every one of us. Instead, our biggest fear should be an inadequate life. We have been blessed with a religion that is so encompassing, yet surely we are at a loss! We continually disregard the blessing of Islam in search of a worldly alternative. The solution? There is no simple answer. We must be willing to change and become better people. So, before you head out for work or school tomorrow, kiss your parents on the forehead and speak to them in kind words. Set your alarm clock so that you wake up for morning prayers. Remember all those people you wronged? How about catching up with them and asking their forgiveness? That reading of the Qur'an? Stop putting it off, please! Remember: a chapter a day keeps the devil away! The most important message: we only pass this way once, so let our lives be an enhancement of every good to us and our death a comfort from every evil. Huda Jawad

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REGARD DEATH AS VERY NEAR......

Dec 12, '12 10:36 AM for everyone

When someone close to us does die, it naturally makes us think of our own death. But in truth, many people push such thoughts away and do not ponder over how to prepare for death and whatever lies beyond this world; instead, they continue on as before. Perhaps that is a greater tragedy than death itself.

Again and again we are advised in the Qur'an and sayings of the Ahlul Bayt (peace be upon them) to regard death as very near. None of us knows if we or our loved ones will die young or live for many, many more years. When we go about our daily affairs as if death is far removed or nonexistent, we fail ourselves and those around us by how we behave. If you can keep your mortality real before your eyes, God willing, you may experience several good changes:

1. If you consider death to be near, you will be more compassionate, kind, thankful and generous towards other people. You will be careful to show your love and respect, realizing that you may never meet or talk to someone again. You will be more likely to let petty arguments fade, because you do not want to die with such arguments left open.
2. Your priorities about what you strive for will change. Acquiring wealth and material things will seem unimportant if you realize that you may have only a few hours or days of life left. Instead, relationships and worship will be much more precious to you.
3. You may start to think of what legacy you will leave behind. How will people remember you, if at all, after you die? What can you leave for them to help them when you are no longer living? You will come to value knowledge, example, and teaching that you might be able to share with others. You may try to transform your character to be how you would hope to be remembered, and try not to harm others through your faults.
4. You may be more concerned to correct your faults immediately, avoid delay of any good deed, and find more strength to avoid a sin if you remember that your death is near. When we think we have much life left, we may put off reform or good works, but a person with a short time thinks that he may face God at any moment and will be held to account for how he spent his time and for all his thoughts and works.

In Imam Sajjad's (peace be upon him) supplication for when someone's death is announced or when death is remembered, he prayed:

"Keep us safe from the delusions of expectations,
make us secure from their evils,
set up death before us in display,
and let not our remembering of it come and go!"

Therefore, remember your loved ones and others who have died, and never regard your own death as far away. When you remember your own death, you can live a better life instead of wasting your time in this world chasing after its illusions. Remembering death helps you remember what is important in life.

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MEANS TO GAIN NEARNESS TO ALLAH (S.T.) - TAWASSUL

Dec 12, '12 10:38 AM for everyone

In simple terms, mediation or Tawassul is anything which becomes a means to gain nearness to Allah. In its general Islamic meaning, everything which takes us near Our Lord is mediation. Therefore all good deeds such as faith in Allah and the Prophet (peace be upon them), prayers, fasting, Hajj, and other deeds serve as mediators that draw us nearer to Allah. Dr. 'Abd al-Karim bi-Azar Shirazi defines Tawassul in following words: "The lexical meaning of Tawassul is 'nearness' or a 'means' through which to reach a certain goal. For instance, when it is said 'wa wassala ila Allah', it means to perform a certain act for gaining proximity to God. Accordingly Wasil here means being 'desirous of God'. "According to the prominent Sunni scholar, Sayyid Muhammad Alusi al-Baghdadi, Wasila is a means of imploring in order to gain nearness to God through good deeds and abstaining from sins. For example when it is said "wasala ila kadha", it means a thing through which nearness is gained." (Message of Thaqalayn, v. 5 no. 4) In his most beautiful and eloquent expression, the Commander of the Faithful Imam Ali (peace be upon him) admonishes us to gain "mediation or Tawassul" through the following means: "The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause – for it is the high pinnacle of Islam – and (to believe) in the Kalimaatul-Ikhlas (the expression of Divine purification) for it is just nature, and the establishment of prayer for it is (the basis of) community, payment of Zakaat(Islamic tax) for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement, the performance of Hajj of the House of Allah and its Umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to give alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death, and extending benefits (to people) for it saves from positions of disgrace. Go ahead with the remembrance of Allah for it is the best remembrance, and long for that which He has promised to the pious, for His promise is the most true promise. Tread the course of the Prophet for it is the most distinguished course. Follow the sunnah of the Prophet for it is the most right of all behaviours. Learn the Qur'an for it is the fairest of discourses and understand it thoroughly for it is the best blossoming of hearts. Seek cure with its light for it is the cure for hearts..." (Sermon 109, Nahj al-Balagha) He also states in saying 135: "Daily prayers are the best medium through which one can Seek the nearness to Allah." In the Holy Qur'an (5:35), it says: "O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful." The scholars in exegesis to the above verse of holy Qur'an say that the mediation from Prophets, Imams or the righteous servants of Allah is included in the meaning of mediation. Allama Tabatabai discusses the verse in Al-Mizan in the following words: "Al-Qummi has written about the words of Allah: 'O you who believe! Fear Allah and seek means of nearness to Him...' that (the Imam) said, 'Come near Allah through the Imam'... That is, through obedience to the Imam. Thus it is based on the flow of the Qur'an, and applies the verse to its best import... The Leader of the Faithful said about the Divine Word 'and seek means of nearness to Him': 'I am the means of nearness to Him'." In a lengthy narration known as the Hadith of Wasila, the Prophet is reported to have said, "When you ask from Allah, ask for me the Wasila... It is my rank in the Garden..." Upon reflection, we can realize how ther verse from the Qur'an fits with the narrations. As Allama Tabatabai further states: "[we] will find that Wasila is the position of the Prophet in the presence of his Lord, with which he gets nearer to Allah; and joins him there his pure progeny, then the good servants from among his Ummah. It has also been narrated in some traditions from them that verily the Messenger of Allah adheres to his Lord, and we adhere to him and you (the Shi'as) adhere to us." Let us conclude our discussion on mediation by praying to Almighty Allah saying the prayer taught by Imam as-Sajjad (peace be upon him) on mediation: My God, I have no mediation with Thee but the tender acts of Thy clemency, nor any way to come to Thee but the gentle favors of Thy mercy and the intercession of Thy Prophet, the prophet of mercy, who rescued the community from confusion. Make these two my tie to attaining Thy forgiveness and let them take me to triumph through Thy good pleasure! My hope has dismounted in the sacred precinct of Thy generosity, my craving has alighted in the courtyard of Thy munificence. So actualize my expectation from Thee, seal my works with good, and place me among Thy selected friends, those whom Thou hast set down in the midst of Thy Garden, and settled in the abode of Thy honor, whose eyes Thou hast gladdened by gazing upon Thee on the day of meeting Thee, and whom Thou hast made heirs to the sure stations in Thy neighborhood! O He none more generous than whom is reached by the reachers and none more merciful than whom is found by the aimers! O Best of those with whom the lonely are alone, O Tenderest of those with whom outcasts seek haven! Toward the expanse of Thy pardon have I extended my hand, upon the skirt of Thy generosity have I fastened my grasp! Show me no deprivation and afflict me not with disappointment and loss! O Hearer of supplications! O Most Merciful of the merciful!"

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MEANING AND PHILOSOPHY OF SHAFAAT ( INTERCESSION)

Dec 12, '12 10:39 AM for everyone

Shafa'at (intercession) is an important concept in the Islamic faith. Though being an important issue, it's surrounded by controversy. In general, Shias and Sunnis believe in intercession while some others, such as Wahabbis, do not believe in it and reject the concept.

The word "Shafa'at" has been derived from "ash-shaf ", which means "even". In common parlance, intercession refers to the interceder taking advantage of his power, influence or nearness with the authorities to change their view on the guilty or criminal. In this type of intercession, there is no change in the condition or state of the guilty person; rather, the change is in the person holding authority. Sometimes the interceder may add facts about the person to be punished which may alter the intellectual foundations for the punishment. But this kind of intercession is not possible in Islam as Allah does not lack in knowledge about the criminal, and His knowledge cannot be added to.

The religious meaning of intercession refers to the interceder making a distinctive and qualitative transformation in the state and condition of the guilty person. This change, because of connection and nearness with interceder, transforms the guilty person into a cleaned state in which he/she becomes eligible for intercession.

Intercession cannot benefit the person for whom the intercession is asked, yet does not deserve it. Allama Tabatabai stated in Al-Mizan: "The effect of an intercessor's words depends on one or the other factor which may have some influence upon the concerned authority; in other words, intercession must have a solid ground to stand upon. The intercessor endeavors to find a way to the heart of the authority concerned, in order that the said authority may give the reward to, or waive the punishment of, the person who is the subject of intercession. An intercessor does not ask the master to nullify his mastership or to release the servant from his servitude; nor does lie plead with him to refrain from laying down rules and regulations for his servants or to abrogate his commandments (either generally or especially in that one case), in order to save the wrong-doer from the due consequences; nor does he ask him to discard the canon of reward and punishment, (either generally or in that particular case). In short, intercession can interfere with neither the institution of mastership and servitude nor the master's authority to lay down the rules; nor can it affect the system of reward and punishment. These three factors are beyond the jurisdiction of intercession.

"...But intercession is effective only if the person for whom one intercedes is otherwise qualified to get the reward and has already established a relationship with the authority. If an ignorant person desires appointment to a prestigious academic post, no intercession can do him any good; nor can it avail in case of a rebellious traitor who shows no remorse for his misdeeds and does not submit to the lawful authorities. It clearly shows that intercession works as a supplement to the cause; it is not an independent cause."

There are two types of intercession: intercession in creation and intercession in legislation.

Intercession in Creation

Allah is the first and final cause. All causes originate from and end at Him. The intermediate causes of creation – such as life and sustenance, which work as the conduits bringing Divine Mercy – fall into this category. The following are Qur'anic verses based on this concept: "Whatever is in the heavens and what is in the earth is His; who is he that can intercede with Him but by His permission?" (2:255). "Surely your Lord is Allah, who created the heavens and the earth in six periods, and He is firmly established on the throne (of authority), regulating and governing all things. No intercessor (can plead with Him) except after His permission." (10:3)

Intercession in Legislation

The grand divine system running this universe also encompasses the concept of intercession. The system of noble prophets, their teachings, reward and punishment also make provision for intercession of eligible people by divinely authorized men and angels. The following are some of the verses of the Holy Qur'an which talk about this kind of authorization:

• On that day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him." (20:109)
• And intercession will not avail aught with Him save of him whom He permits." (34:23)
• "And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses." (53:26)
• "…and they do not intercede except for him whom He approves..." (21:28)
• "And those whom they call upon besides Him have no authority for intercession, but he who bears witness of the truth and they know (Him)." (43:86)

The above verses clearly elucidate the fact that some of the men and angels are authorized to further the case of guilty ones with Allah's permission and pleasure. Allama Tabatabai says about the reality of intercession: "...intercession, in its true sense, belongs to Allah only; all His attributes are intermediaries between Him and His creatures, and are the channels through which His grace, mercy and decrees pass to the creatures; He is the real and all-encompassing intercessor: 'Say: A1lah's is the intercession altogether' (39:44); '...you have not besides Him any guardian or any intercessor…' (32:4); '…there is no guardian for them nor any intercessor besides Him...' (6:51). The intercessors, other than Allah, get that right by His permission, by His authority.
In short, intercession with Him is a confirmed reality – in cases where it does not go against the divine glory and honor." (Al-Mizan)

The Beneficiaries of Intercession

On the Day of Judgment there will be two groups of people: one will be of those receiving their accounts in their right hand, and the second will be of those receiving it in their left hand. The second group will be deprived of any intercession and hell will be their permanent abode. The Holy Qur'an has counted four sins which will make them fall into the pit of hell, and from which the people of right hands will be free: "Every soul is held in pledge for what it has earned, except the people of the right hand, in gardens, they shall ask each other about the guilty: 'What has brought you into hell?' They shall say: 'We were not of those who prayed, and we used not to feed the poor; and we used to enter into vain discourse with those who entered into vain discourse. And we use to call the Day of Judgment a lie, till death overtook us.' So the intercession of intercessors shall not avail them." (74:38-48)

There are also traditions from the Ahlul Bayt (peace be upon them) which declare that those who underestimate the prayers or do not perform prayers will not receive intercession.

The people of right hand will be the ones receiving intercession of the intercessors. Allama Tabatabai explains: "The people of the right hand are the ones who shall benefit from the intercession; and they are the ones whose religion and faith Allah is pleased with. They may come on the Day of Judgment with perfect deeds – and in that case there will be no need for any intercession; or they may come burdened with some sins and it is they who shall benefit from the intercession. Therefore, the intercession shall be for those people of the right hand who may have committed some sins..." (Al-Mizan)

The people of right hands are the ones who have followed the righteous Imam and whose religion, beliefs, and deeds have been approved by Allah. These are the people who have been steadfast in their covenant to Allah and have been free from the uncleanness of polytheism and exploitation.

ASAD RAZA

ALLAH'S DIVINE INDIVISIBLE PACKAGE

Dec 12, '12 10:40 AM for everyone

When we speak about the religion which we as Muslims strive to follow and achieve salvation with, we find that there are three main components which are of great importance: The Sender who is the Almighty God, the Messenger who is the Seal of all Prophets, and the Message which are the Islamic teachings. Unfortunately today we find that there are those amongst the Muslim population who emphasize and focus their efforts in only one or two of these areas, but not all three. Some will spend all their lives worshiping and meditating Allah and doing nothing but engaging in ritualistic acts while neglecting the Prophet (peace be upon him and his progeny) and the teachings of Islam, such as the Sufis. There are also those who focus only on praising and respecting the rank of the Prophet and his Ahlul Bayt (peace be upon them all) and exercising their love to them, while ceasing to pay much attention to Allah and abide by the teachings and practices of His divine religion. And finally, there are those who focus only on the teachings of Islam and strive to follow it by the Book in such a fanatical way without having any ma'refat(recognition) or insight behind the Islamic laws, totally ignoring the Sender of the religion and His messenger. Today we come to know this group of extremists as the Wahabis, or Salafis. Each of these three groups who only focus on one of the three core aspects mentioned above have gone astray, and have failed to realize the main purpose of religion. When we speak about theResalah (Message), there are four major aims and key components which Allah has revealed in this religion. The first is the Holy Prophet and his successors and the importance of expressing Muwaddah(reciprocal love) and obedience to them, as they are the divine representatives in the universe and the model for human perfection. It is wrong to think that the Prophet is separate from the message and has only come to deliver the message and walk away. Rather, the Prophet and his Purified Family are an essential part of the message and this is confirmed in the Prophet's statement in the well-known authenticated Hadith al-Thaqalayn: "I am leaving for you two precious and weighty things that if you adhere to both of them, you shall never go astray after me. They are the Book of Allah, and my progeny, that is, my Ahlul Bayt. The Merciful has informed me that these two shall not separate from each other until they come to me by the Pool (of Paradise)." Muslims are obliged to pay Khums and to understand and spread the word of the injustices committed against the Holy Progeny, and to keep their remembrance alive and learn more about their lives. This also includes visiting and paying respects to them and seeking their intercession. Secondly, Islam was revealed to give a warning for all of mankind regarding the Day of Judgment, punishment and reward, accounting, and the consequences of our deeds. The third is to instill and build the foundation of faith which is the Oneness of God, His absolute Justice, Resurrection, Prophethood, and guardianship (Imamate). It is to comprehend and practice the essence ofTasleem (submission), to gain ma'refat of Allah, to practice the teachings of Islam and respect its signs, and to develop ourselves to reaching the level of certitude (yaqeen). As for the fourth, which is very critical and the main goal of the divine religion sent to mankind, it is to promote the idea of Islah, that is, reform, repair or reshape. This concept can be accomplished in different ways such as to enjoin the good and forbid the evil, to stand up against oppression and injustice, and to support the oppressed and uphold the truth. It also means to account and question the leader, to consult with others, to be righteous and be good to your fellow brethren, and to forgive your brothers and sisters in humanity. To do Islah is also to establish justice on earth to the best of your ability, to exercise good manners and morals, and to contribute to society in such as way that you protect its interests and develop it in all ways you can. To accomplish Islah also means to maintain relation with your kin and relatives and to give a helping hand to those who need it. The list goes on and on regarding how to accomplish reform on this earth to better mankind and elevate it to the stage of perfection, which is what pleases Allah and what He desires. If we analyze the four key goals mentioned above, we will realize that Islah is the real fruit of Islam, without which the religion becomes hollow and there is no point to worship or practice. Hence, we find the idea of Islah is emphasized in both the Qur'an and hadiths. Allah warns us of those who spread corruption on earth and do not reform. In fact, all of the prophets and messengers were sent for the purpose of bringing about reform on earth: "And when We did appoint for Moses thirty nights (of solitude), and added to them ten, and he completed the whole time appointed by his Lord of forty nights; and Moses said unto his brother, Aaron: Take my place among the people. Do right, and follow not the way of mischief-makers." (7:142) And when Prophet Hud (peace be upon him) addressed his people, he summarized his goal in these words, "I only desire (your) betterment to the best of my power; and my success (in my task) can only come from Allah." (11:88) Allah knows who exactly the reformer is and who brings about corruption on earth. So great in Allah's eyes is the person who does reform (mosleh) that He has promised not to waste the reward of the reformer. Even if there is a city filled with corruptive people, He will not punish its people if there are those who promote good in it (11:117). Allah also emphasizes the importance of Islah happening after repentance, after achieving the level of piety, and after forgiveness. One of the most important examples of Islah that is relevant to us nowadays is to bring together two conflicting parties: "And if two parties of believers fall to fighting, then make peace between them. And if one party of them doeth wrong to the other, fight ye that which doeth wrong till it return unto the ordinance of Allah; then, if it return, make peace between them justly, and act equitably. Lo! Allah loves the equitable."  It is our responsibility to bring about reform in the community surrounding us and not just be engaged with our own matters. We must follow the news and pay attention to the Muslims in the other parts of the globe and support the oppressed among them when the need arises. As the prophetic hadith says, "He who is not concerned with the affairs of the Muslims is not a Muslim." So important is this role of Islah that one of the common names by which our Living Imam (may Allah hasten his reappearance) is referred to as "Abu Saleh", meaning the one who will bring about reform on earth such that it will be filled with equity and justice, after it was filled with tyranny and oppression. Our 12th Imam will certainly be following the footsteps of his great-grandfather Imam Hussain (peace be upon him) who struggled on the plains of Karbala and sacrificed everything he had for the sake of bringing reform and repair in the religion of Prophet Muhammad! Sure enough by his method of reform, the tree of Islam was watered with his pure blood and we are thus able to benefit today from the pure Muhammadan Islam, after he saved it from corruption and deviation, which was – and is – sadly an existing danger today from the enemies of Islam, and within the Muslims themselves! JERRMEIN ABU SHAHBA

INVOKING ALLAH -THE BEST ACT AND MOST BENEFICIAL FOR HIS SERVANTS

Dec 12, '12 10:42 AM for everyone

The answer is there…on our shelves. You know, that big Mafatih al-Jinanor Sahifa Sajjadiyah with pages and pages of Arabic, or transliterated into English. With supplications for every day, every month, every date on the Islamic calendar, how can we go wrong?

With so many struggles in our lives, be it in our homes, our communities, or just even within ourselves, one starts to get restless, and some, unfortunately, get hopeless.

We all are familiar with the verse from the Holy Qu'ran, "Call on Me, I will answer." These are the words of Allah Almighty. Why do we let them pass us by? Maybe it's the simplicity of the statement. In today's world, we are so used to hidden messages, and the "what's the catch?" temperament, that when we hear, or read such a simple statement, it blows our mind.

We are buried in problems, some financial and some mental, etc. It is in our nature to try and create plans and solutions that we can act upon to solve our problems. In no way should we stop our problem solving, but we should not forget the blessing that Allah has given us that is Du'a(supplication). We have focused too much on tangible changes, or solutions, that we pay no heed to how much help we can get just from asking the One who knows us inside and out.

Imam Ja'far as-Sadiq (peace be upon him) is narrated to have said in Lantern of the Path: "Observe the courtesy of supplication. Consider the One on whom you call, how you call on Him and why you call; affirm the immensity and magnificence of Allah. Look with your heart at how He knows what is in your conscience, how He sees your secret being and whatever has occurred and will occur in it, both true and false."

Do we ever sit back and think about the magnificence of Allah? If you think about it, when we don't ask from Him, we are underestimating His Power! Islam tells us to always have the remembrance of Allah, as He is constantly remembering us.

When I was younger, I would always remember thinking how Allah could remember and take care of ALL of his creatures simultaneously? It's unfathomable for a child. But as we get older, we are introduced more on how we can get closer to Allah. A few things that come to mind are Du'a Tawassul, Du'a Kumayl, and the countless blessings in Imam Sajjad's Psalms of Islam. Just looking through the table of contents of Imam Sajjad's prayer manual, one is put to awe, a prayer for seeking good outcomes, when sick, when doing worrisome tasks, rain for a drought, etc. We have no excuse!

In Du'a Kumayl, Imam Ali (peace be upon him) recites: "For You have demanded Your servants to worship You, ordered them to call upon You, and assured them of Your fulfillment of their requests."

It's a win-win situation! All we have to do is ask! Reciting Du'a involves invoking Allah with His names, calling upon Him with sincerity, and taking full benefit of this wonderful opportunity he has given us!

Sometimes when we begin to get hopeless, we need to look at all of our options.

In a financial rut? Sure you can borrow money, get another job, or things of that like, but don't forget to take some extra time out to ask Allah to provide his Rizq, sustenance, when you need it.

Prayer is essentially all we have. If we look at those who do not have material things, what else do they have? They have Du'a. Invoking Allah is the best act and most beneficial for His servants. Let us never underestimate the power of Du'a!

Madiha Zaidi 

ARE WE SPIRITUALLY AND MENTALLY READY TO JOIN THE JIHAD ?......

Dec 12, '12 10:44 AM for everyone

Some may balk at the idea of comparing ourselves to the fickle and treacherous people of Kufa. Yet are we really that different? Like the people of Kufa, we call upon our Imam to return and to start his Jihad. Like the people of Kufa, we think that we are ready to bear the pain and sacrifices. Like the people of Kufa, we think we are willing to move beyond the simple rituals and mundane routines of prayer and fasting and effect social and political justice in the world.

And yet we fail to ask ourselves: might we repeat the mistake the Kufans made? The people of Kufa were not inherently evil or bad. Rather, their chief fault was that they called upon their Imam to rise up without being mentally and spiritually prepared for it. Therefore, when they were faced with a governor like Ibn Ziyad, half of them submitted to his sword, while the other half to his bags of gold and silver. Suddenly, establishing social justice and fighting oppression was not so important. Suddenly, restoring the rights of the children of Fatima (peace be upon her) did not seem so vital. Suddenly, the rituals of prayer and fasting seemed plenty sufficient to earn salvation. Suddenly, the sword of Ibn Ziyad seemed too sharp, and the bags of silver too tempting.

Let us ask ourselves: are we spiritually and mentally ready to join the Jihad of our Imam? Are we equipped with the correct knowledge of beliefs, jurisprudence, history, and ethics? Are we willing to sacrifice ourselves, our families, our wealth, and our comfortable and peaceful lives for his sake? Are we willing to peaceably submit to each and every one of his commands? In the meantime, are we pledging our allegiance and providing support to his collective representative, the Marjaiyyah? Are we willing to face the sword wounds as well as the temptations of gold and silver? Are we able to distinguish between our real Imam and the masked pretenders whom we mistake as our saviors? Are we truly willing and able to move beyond the superficial rituals?

The people of Kufa believed they were, but history proved otherwise. As a reign of terror unfolded across Kufa, suddenly the passion and drive for social justice were replaced by an apathy that was easily satiated by empty rituals. On the 9th of Dhil Hajj, 60 AH, Muslim ibn Aqeel, the representative of the Imam in Kufa, was arrested, dragged through the streets, tortured, and beheaded. His body was hung in the marketplace of Kufa for all to see. The next day, the Kufans joyously ran to offer their Eid prayers, conceding the body no more than a few pity glances. A month later, as the plains of Karbala rang with Imam Hussain's last cry for help, half the Kufans peaceably went about their prayers and fasts. The other half responded to his call with arrows, stones, and spears.

Every day is Ashura. Every land is Karbala. Fourteen hundred years later, an Imam still calls out for his loyal followers.

ARSALAN RIZVI

HIJAB - MAKE YOURSELF LOVER OF AHLUL BAYT (A.S.)

Dec 12, '12 10:45 AM for everyone

After the tragedy of Karbala, Imam Zainul Abideen (peace be upon him) was often asked what the most difficult and painful experience of Karbala was. One would assume that after witnessing more than 70 friends and family members being martyred, his uncle Abbas's both arms being severed, his father's head being decapitated, and his six-month-old baby brother's neck being pierced by a three-prong arrow, that Imam Hussain's son would surely find these unspeakable and barbaric acts of the enemies of Islam as the most painful.  However, we see that our Imam always replied to those who asked with the same statement, "Ash-Sham, Ash-Sham, Ash-Sham..." Every Muharram, we cry and lament the tragedies of Karbala in order to keep the story of Imam Hussain alive, to learn the principles of justice and sacrifice, to become better believers, and to not be among the oppressors. Yet we see Muharram after Muharram that our Hijab as Muslim women is no different to what it was before Muharram. At times, one may think that the so-called followers and supporters of Lady Fatima and Lady Zainab (peace be upon them) are committing oppression towards them. Oppression is to do injustice. These women gave their entire families for the sake of this religion. And for most of us, we don't even have the courtesy of valuing that. Lady Fatima's family was killed so that we today have true Islam in our grasp. Do we not care at all about Lady Fatima's family being destroyed? According to some narrations, Lady Fatima is present wherever the tragedy of her son is mentioned. In order to do justice to Lady Fatima and the holy women of Karbala, and if we wish to make them proud this Muharram season, let us consider the following points. To the Non-Hijabi These otherwise magnificent sisters for one reason or another have not been observing Hijab even though it becomes obligatory upon girls at eight and a half years of age. Some have courageously tried to observe Hijab yet did not succeed, while others plan on insha'Allah concealing their beauty one day, just not today. Amazingly though, all that is needed is a small initiative to move towards the right direction, and subhan'Allah, Hijab will be easy! Allah says in aHadith Qudsi, "When a believer takes one step towards me, I take ten towards him. When a believer walks towards me, I come running." In the cities of Kufa and Damascus, the holy women of the Prophet's household (peace be upon them) were paraded around without their veils, with their sacred beauty visible to unrelated strange men to gawk at. Their hair was visible, they had been looted of their jewels from their ears and hands, their necks were shown, they were chained up as though they were prisoners of a heinous crime, and they were pushed around and dealt with by the men of Yazid ibn Muawiya. These are the women who were the pearls of Prophet Muhammad...who had been kept safe and always protected. If today we claim to lament and grieve the suffering of these women, surely it behooves us to not insult their memory and observe the Hijab that they were so mercilessly deprived of. Indeed, that is the least we can do to express our sympathy and prove how real our tears are. To the Part-Time Hijabi This group of sisters is great at doing what they do best, and that is Hijab. In fact, some of these sisters have such great Hijab talent that when they practice Hijab, they make the full-time Hijabis look like amateurs. However, there's only area in which these sisters seem to falter. At times we see them covered at a dinner party at the Shaikh's house, and other times, we can't recognize them if we ever happen to run into them at the shopping center. Some days these sisters understand the beauty of covering up, how doing so demands self-respect, and that we as Hijabi women do not let strange unrelated men take a bite out of our beauty, in addition to the fact that we do not wish to break Allah's laws. But on the other hand, these sisters are capable of waking up one morning completely hating the Hijab. It's as though somebody killed the "Hijab is my right to protection" angel within her. These sisters should be saluted for at the very least observing Hijab on the days they do. But we sincerely do encourage such sisters to consider becoming full-time Hijabis. Why? Because it has been narrated that Allah loves his creatures 70 times more than a mother is ever capable to love her child. If doing it for the rewards or saving one's self from facing punishment in this life and the next doesn't entice the part-time Hijabis, then perhaps realizing that in addition to saluting the women who sacrificed their Hijab in Karbala to keep true Islam alive, we will be pleasing the One who loves and cares for us more than anyone else, Allah! To the Hijabi This group of believing women, who are almost on track when it comes to Hijab modesty, have the hardest part mastered, and that's the head scarf. However, observing Hijab does not end there. We too must learn how to improve our Hijab in every way, every Muharram. Here are the most common "problem areas" which Hijabis usually don't know about, forget, or need reminding in order to help perfect our Hijab. Fully Covered clothes Sometimes a perfect Hijabi may unintentionally falter in her Hijab by wearing clothing items that are "in fashion". Short sleeved tops, large necklines, three-quarter harem pants, long shorts which visibly reveal those parts of our skin which need to be covered, etc. are a no-go zone. Besides the fact that wearing such clothes isn't exactly too Halal, if prayer time sets in, then the only way these sisters' prayers will be accepted is if their clothes magically grow in length. Wrists Many of us don't understand what the big deal is with covering our wrists, as "it is pretty much a part of the hand." Interestingly enough, in Japanese culture, female entertainers known as Geishas intentionally uncover their wrists in front of men as a method of enticing them. Most Islamic stores actually sell "sleeves", which are great to wear under tops as they are an easy-to-use item which instantly improves our Hijab. Keeping in mind how the holy women of Karbala had their wrists chained and handcuffed will surely help us cover our wrists, insha'Allah. Feet According to the majority of scholars, the feet are also a part of our Hijab and need to be covered in front of non-Mahrams. The most convenient thing to do is to wear natural skin-colored socks (which are not transparent) while wearing flats and sandals. For those sisters who like to wear toe-divider sandals, most Hijab stores usually sell toe-divider socks which are almost always available in natural colors. Remembering how Imam Hussain's women were forced to walk on the hot sands of the deserts of Iraq will give us strength to cover our feet, insha'Allah. Loose-Fitting Clothes Tights, skinny-leg jeans, chest-shape revealing tops, and hip-sucking skirts are the clothing items that make up most of our wardrobes. The best way to dress in public is by wearing those clothes in which prayer would be acceptable. And if one ever has doubt as to what is classified as too tight or just right, just ask either your father, brother, husband, or son what looks tighter, and they will surely provide you with a reliable opinion. Shocking Colors and Makeup Unfortunately, the idea that Hijab intends to not attract attention to ourselves is misinterpreted by some of us. While covering up our body is one part of Hijab, another part is to not make ourselves so completely attractive and head-turning. Ideally, most of us can do this by not wearing shocking colors and Hijabs in addition to not painting our faces in all seven colors of the rainbow. Remembering how Imam Hussain began to miraculously recite verses of the Qur'an on top of the spear in the marketplace of Kufa in order to distract the people from looking at the ladies will surely help underscore this point. Transparent Clothing and Hijab At times in the warmer weather, we find it more convenient to wear cardigans made of light material and summer-friendly colors. It is one thing to wear fully-covering, loose, and neutral-colored clothes but what isn't too smart is wearing such Hijabi outfits if it's all see-through. If one can understand the reason why people don't hide their treasures in clear transparent containers, then surely wearing non-see-through Hijab outfits will make sense, insha'Allah. And if all else fails, let us think of how Imam Hussain's five year old daughter Bibi Sakina was frantically crying her heart out, kicking, and screaming to escape from those cruel men who violently stripped her of her Hijab and even her earrings from her tiny ears. No doubt her story has proved to be so powerful that it even has the potential to make non-Muslim women want to cover. Insha'Allah it won't be too long before all believing women will be honored to make Bibi Fatima and Bibi Zainab proud and truly value, respect, and properly practice the Hijab in order to raise our status in the eyes of Allah and the Ahlul Bayt not only in these holy days but every day of our lives. MAKE BIBI FATEMA, BIBI ZAINAB AND BIBI SAKINA  PROUD BY YOUR PROPER  HIJAB ZARA SYED