Saturday 15 December 2012

FOR PEOPLE WHO LOVE MUSIC - PLS DO READ AND CHANGE YOURSELF



Dec 15, '12 11:16 AM
for everyone
Is song really worth your soul?
Sure, we've heard that music is Haram – but not all music is bad, right? What about songs with decent lyrics? Or if there isn't any dancing to go with the music? How about if it inspires religiosity? Besides, music is practically as normal as breathing nowadays – we really don't want to give the impression that Muslims don't believe in a little fun and entertainment!
In this age of free downloads, easily-accessible music, and tiny technology with huge storage space, we're constantly surrounded by music. Whether we're on hold on the phone, waiting in an elevator, or walking down the street, we're bound to hear music one way or another. It's unavoidable, and in situations like those, there is no sin. However, the problem arises when we, of our own accord, seek out opportunities to listen to music.
According to numerous studies, youth spend approximately eight hours a day with forms of media such as television, radio, etc. All the different forms of media are either solely devoted to music or have music in the background – so that's almost eight hours a day of music exposure!
There aren't any statistics about Muslims specifically, but it is apparent in today's society that even followers of our beautiful religion listen to music. Be it a small percentage of Muslims or a large percentage, it's still significant because no sin should be considered as "just a small one" – particularly when it comes to listening to music.
Perhaps it is a moment of uncertainty, or hopefully the person is making a gradual change to strengthen his/her faith. To help reach a better understanding, here are just some of the reasons why we must keep away from music.

Focusing on the Almighty

Why are things forbidden in Islam? Either they are harmful to us, or they lead to things which are harmful – "harmful" in the sense of destroying our soul. The strength of music is such that it easily opens the door to so many other sins.
During our brief lifetime, we strive to get closer to our Creator. Everything we do should help us heighten our Taqwa, God-consciousness, and focus on our journey towards Him. To be aware of His presence at all times is essential to staying on the Right Path. Therefore, those things which have the power to alter our state of mind are forbidden: alcohol, drugs, and thus music.
The effect of music is easily observable, be it someone subconsciously tapping their feet in rhythm to a song or someone wildly dancing to the music that's playing. A person automatically moves in tune to music; people almost don't realize that they have started drumming their fingers to the song. The automatic response is something which Muslims are to abstain from, because we must be conscious of all our actions.
Just as alcohol and drugs alter the state of mind to the extent that people not realize what they are doing, so does music. Likewise, people even get addicted to music! They cannot live without it – people have such a "need" to listen to music that it has even become acceptable to have earbuds/headphones in the classroom and workplace. Such extreme attachment, to rely so much on something other than the Almighty to achieve a state of peace, can appropriately be called an addiction. Anything which takes away our focus and ability to make decisions is forbidden in Islam. That music has such control over a person means the individual can no longer practice free will, and that is undoubtedly an obstacle in making our way towards Allah.
Another reason is that music acts as a stepping stone to other greater sins. Let's be realistic: what is the environment that comes to mind when we think of music? That's right – there's Haramwritten all over the place. Whether it's classical music being played at a formal party with ballroom dancing and wineglasses, or loud music being played at a wild concert with all types of alcohol flowing freely – the atmosphere reeks of inappropriate behavior.
Even if a person feels that (s)he will be able to prevent him-/herself from being led to other sins, music is not allowed. Using the example of alcohol again, even sitting at a table that has bottles of intoxicating drinks is not allowed, despite the fact that we will not drink it. As Muslims, we are supposed to do our utmost to leave no room for the potential of committing a sin. But enough of my explanations – let's see what our guides say on the issue as well.

According to the Jurisprudence

Sometimes it will be blaring from loudspeakers or from people playing their guitar in the school hall; other times it's the music escaping from someone's earbuds, or the songs playing from someone's car that are so unbelievably loud that you can even feel the vibrations of it! Do we get sins for the notes of music reaching our ears in these cases?
There have been questions about the permissibility of music, singing and dancing. Before proceeding to the official rulings, it is necessary to ascertain the difference between two types of music.
Editor's Note: The rulings from this point onwards are quoted from Grand Ayatollah Sayyid Ali al-Sistani as mentioned in his book A Code of Practice for Muslims in the West.
536. Music that is permissible is the music that does not entail entertainment in gatherings held for that purpose. Forbidden music is the music that is suitable for entertainment and amusement gatherings.
546. Question: Is it correct to say that the music that arouses sexual, lustful urges and promotes unstable and degrading behavior is the forbidden one? Answer: Forbidden music is the music that is suitable for entertainment and amusement in gatherings, even if it does not arouse sexual temptations.
So the vast majority of music that is produced, which is for entertainment purposes, is forbidden. Listening to music at weddings, at concerts, while studying or driving, or "just for fun" all fall under that category. However, music that plays in the background of commercials, television programs, at the mall or other similar instances are not forbidden. After all, no one goes to the mall to listen to the music that's playing there – no one goes for the purpose of entertainment by the music!
The ruling extends to songs as well, even if there are no musical instruments involved.
541. Singing (al-ghina') is Haram: doing it, listening to it, or living of it. By "singing – al-ghina'," I mean an amusing statement expressed in the tunes that are suitable for those who provide entertainment and amusement."
As for dancing, ruling 558 through 563 all repeatedly state that dancing is not permissible. The only instance in which dancing is allowed is if a woman dances for her spouse, and that must be without any music accompanying it.
Getting back to music, not only is listening to it abhorred in Islam, but dealing with musical instruments is also problematic.
556. It is not permissible to deal in the instruments of Haram entertainment – neither selling nor buying or etc. – just as it is not permissible to manufacture them and accept remuneration for making them.
It is only logical that when dealing with musical instruments is forbidden, then the music produced by such instruments must also definitely be forbidden. There's no getting around it: music is Haram!

Holding on to the Thaqalayn

The Messenger of Allah (peace be upon him and his progeny) was sent at a time when the society was plunged deeply in disgraceful habits. Gatherings were rampant with music, singing, dancing, intoxicating drinks, inappropriate clothing and mixing of the genders. The Holy Prophet was aware of the Haram environment, and he has left rules for us to follow in order to keep from falling into the traps of Shaitan.
He has said: "And the person with the [sin of] song [al-ghina'] will be raised [on the Day of Resurrection] blind, deaf, and dumb. The person with [the sin of] adultery, of wood-wind, and of drum will also be raised in the same way." (Al-Masa'il ash-Shar'iyya) Not only did the Prophet clearly tell us that singing is prohibited, but also that using musical instruments such as the drum are also forbidden.
Furthermore, the Prophet connected music with other sins, such as adultery. Another example is when he said, "Singing and music are enchantments for adultery." (Ibid.) Imam Ja'far as-Sadiq (peace be upon him) has said: "The playing of violin promotes the growth of hypocrisy in the heart like water assists the growth of vegetation (algae)." (Wasail ash-Shi'a) From just these narrations, it is apparent that music and singing are not minor sins – they only lead lower down the wrong path to the most shameful and multitudinous sins.
If that's not enough indication of how disliked music and dancing are, here is yet another saying of the Prophet: "Whoever listens to the entertainment (song and music), lead will be melted inside his ear on the Day of Judgment." (Al-Masa'il ash-Shar'iyya) So the next time the thought, "It's justone time, one song…" passes our minds, let us remember the severity of aversion to music and singing.
In his Charter of RightsImam Zainul Abideen (peace be upon him) states in regards to the rights of the ear: "It is the right of your sense of hearing that you should not turn it into a way to your heart except for a noble talk which may create some good [feelings or ideas] in your heart, or which may earn for you a noble character; because it is the door which allows a talk to get to the heart, carrying to it different types of ideas, whether good or evil. And there is no power but with Allah." In Shaikh Saduq's version, it says, "And it is the right of the sense of hearing to keep it from listening to backbiting and from hearing what you are not allowed to hear." Both translations address the fact that we must pay attention to avoid the things which are of no benefit and which also lead to other sins.
When Shaitan said that he will try to lead the children of Prophet Adam astray, Allah said to him as shown in verse 64 of Sura Isra: "'Lead to destruction those whom you can among them, with your (seductive) voice; make assaults on them with your cavalry and your infantry; mutually share with them wealth and children; and make promises to them.' But Satan promises them nothing but deceit." Shaitan's use of his "(seductive) voice" refers to his lures of music and song. The Arabic word Istafziz means "to befool them gradually", just as music – and his other lures – eventually lead to greater sins.
Verse 6 of Sura Luqman says: "But there are among men those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty." The Arabic word Lahw is used for "idle tales" in the verse. Lahw encompasses vain things such as singing and music. There are other references toLahw in the Holy Quran, and they encompass those things which are futile activities and do nothing to strengthen our relationship with our Lord.

Any Loopholes We Can Slip Through?

So that settles it, right? Well, not always. Some people still have questions about the technicalities, so let's get through those too.
A common question, especially during the wedding season, is about segregated singing and dancing. What if there is no mixing of the genders – then what? Even in that case, ruling number 561 states it as being not allowed as per obligatory precaution. Still other questions come up with regard to the lyrics of songs, the form of Halal recitations, and the purpose of the music itself. The question and answer below covers them:
547. Question: Just as many questions are asked about halal and haram music, many questions are asked about halal and haram songs. Is it correct to say that haram songs are those that arouse sexual, lustful urges and promote unstable and degrading behavior? Is it correct to say that songs that do not arouse lustful desires, but elevate the souls and thoughts to lofty levels like religious songs of praise dedicated to the Prophet Muhammad and the Imams, or the songs that lift the spirits and morale [of the fighters] and the like, are halal songs? Answer: All songs (al-ghina') are haram. Based on the definition that we accept, al-ghina' is the entertaining expression by way of tunes that are common to those who provide entertainment and amusement. In this prohibition, we should include the recitation of the Holy Qur'an, supplications (du'as), and songs of praise of Ahlul Bayt uttered to the accompaniment of those tunes [that are used by the entertainers]. The prohibition of reciting other non-entertaining expressions – like songs intended to lift the morale [of fighters] – is based on compulsory precaution. However, the tune that cannot be described as such is not haram by itself."
According to the above ruling, if a song fits the definition of al-ghina', then it is prohibited, no matter how decent we might think the lyrics are. On top of that, any form of Halal recitation which is done in the same tune as a song is Haram – so let us forget about listening to Du'as accompanied by music! If someone truly wishes to seek spirituality in Du'as and praise of the Ahlul-Bayt, then there is no shortage of music-free recitations. Moreover, it would be the music which evokes sentiments, not the words itself – so there is no justification for such things.

Just Think About It

Logically, just think about it: is listening to the newly released hit song truly beneficial in bringing us closer to our Lord?
Imam Ali (peace be upon him) once gave a method of how to make the right decision in moments of uncertainty: realize what it is that your heart desires and then do the opposite, because Shaitan tries to mislead us by whispering of temporary pleasures to our hearts. But we have to make sure we thwart his attempts, because we don't want to get entangled in a sin that leads to a web of greater sins. We must keep in mind our goal of getting closer to our Beloved, and music only serves as an arrow in the opposite direction.
NABILA RIZVI

DEATH- THE LAW ONE SHOULD KNOW



Dec 15, '12 11:30 AM
for everyone


Imam Ali al-Hadi (peace be upon him) has said: "Remember when you are on your deathbed and your body is lying before your family members, then there is no physician to prevent you (from death) nor a friend to avail you." (Bihar al-Anwar)
When most of us are around a dying or deceased person, whether it is someone we love and feel close to or perhaps somebody we may not be so familiar with, we are overcome with a sense of confusion, shock, nervousness, and fear. It is unfortunate that during this time, the people surrounding the near-death person often forego some of the obligatory and recommended acts and supplications. 
According to the Ahlul Bayt (peace be upon them), if these acts are performed correctly for the sake of Allah, not only is there reward for the persons who carry out those funeral rites, but there is also great potential for the deceased to be rewarded with a better final destination, insha'Allah.    

On the Deathbed

Muhtadir is a dying person. A person becomes Muhtadir when death becomes apparent to one, and for example, is told that (s)he only has an hour or so to live and is nearing the final breath. At this stage, there are certain Islamic laws and rulings which become obligatory in regard to the Muhtadir.

Obligatory Rules Relating to a Person in the State of Ihtidar

Asking for Forgiveness: Regardless of how pious and God-fearing one may be, asking for forgiveness for sins is an act which even the sinless and infallible Ahlul Bayt would practice. Imam Sadiq (peace be upon him) has said: "When a believing Muslim frequently asks Allah for forgiveness, his record (of deeds) will ascend while it will be glowing." (Makarim al-Akhlaq)
The Will Relating to the Rights of Others: 
Imam Sadiq has said, "One who dies without a will dies the death of one during the Days of Ignorance (pre-Islamic age)." (Wasail al-ShiaIn addition to the specific rules governing an Islamic will, it must be noted that if the Muhtadir has any property or trust in his/her possession which rightfully belongs to someone else, or if the Muhtadir owes something to someone and is not able to fulfill the trust or pay back that which he owes, then this must be informed to those around the dying person. (Ruling #7)Imam Sadiq has said: "In no way is Allah worshipped better than by fulfilling the right of a believer." (Al-Kafi)
The Will Relating to the Wajib Actions that Have Become Qadha: 
If the Muhtadir has not performed any obligatory actions in his life (for any reason whatsoever) and they have now become delayed or Qadha, this should be written in the will or at least others should be informed. For example, a person's will may include the following: one year of missed Salat, five missed fasts due to sickness, one month of fasts voluntarily missed (and any Kaffara on fasts), Hajj not performed, $200 of unpaid Khums, $1000 of unpaid Zakat, etc. (Ruling #8)

Rules Relating to People Around a Person in the State of Ihtidar

Lay the Dying Person Facing the Qibla: 
It is obligatory upon every Muslim to lay a dying person facing the Qibla (on his/her back with the soles of the feet facing the Qibla), and if the dying person consents to it, there is no need to seek permission from the guardian. Otherwise, the permission must be sought. (Ruling #35, 37) 
Once while visiting a Muhtadir person, the Holy Prophet said: "Make this man face towards the Qibla, because if you do this, then the angels will turn their attention towards him, and Allah will also turn His attention to him until he leaves this world." (Thawab al-A'mal)
ZARA SYED

DEATH- THE LAW ONE SHOULD KNOW-(CONCLUDING PART)



Dec 15, '12 11:36 AM
for everyone

The Recommended Rules:
 The shahadatain of Islam (testimony in Allah and His Messenger), the acknowledgment of the 12 Imams, and the other tenets of faith be repeated to the dying person in such a manner that he or she would understand them. It is also recommended that these things recited to him are repeated until the time of his or her death. (Ruling 38) 
The Infallibles have taught us, "At the time of death, one should recite La Ilaha Illallah to the dying person, since whoever's last words are the La Ilaha Illallah will go to Paradise." (Thawab al-A'mal) The Muhtadir should be carried to the place where (s)he used to offer prayers, as long as doing so would not cause pain to the person. (Ruling #40) For a person in the agony of death, it is recommended to recite Surah Ya Sin, Surah as-Safaat, Surah al-Ahzab, Ayat al-Kursi, the 54th verse of Surah of al-Aaraf, the last three verses of Surah al-Baqarah by his side, and as much as possible from the Holy Qur'an. (Ruling #41)
Recommended Du'as to be Recited: 
Recitation of the following du'a to the Muhtadir in a way that (s)he may understand it is recommended: "O Allah! Forgive my sins, which are many, and accept the little I have done in Your servitude. O the one who accepts the little (good deeds) and forgives the many (sins). Accept from me the little (good deeds) and forgive the many (sins). Truly, You are the Forgiver and the Merciful. O Allah, have mercy on me, truly You are the Merciful." (Ruling #39) The recitation of Dua-e-Adeela  is recommended, as well as recitation of a number of  short supplications in which the shahadatain is repeated, Allah is acknowledged as the ultimate guardian, the Day of Resurrection is mentioned, and prayers are made for acceptance of good deeds and mercy.

Preparing the Body for Burial

Once the person has departed from this world, it is recommended to shut the eyes and lips, close the mouth, straighten the hands and feet, and spread a cloth over the dead body.

Obligatory Rules While Preparing the Body for Burial

The Wajib actions while preparing the body for burial become the obligation of the rightful guardian of the deceased, and if there is no guardian, then all surrounding Muslims become responsible. If any one person takes up the responsibility, then all others will be relieved of the responsibility; however, if nobody attend to the dead body as prescribed, then all will be considered sinful. Please refer to Ahkam al-Amwat for detailed information regarding this responsibility.
Ghusl al-Mayyit:
 Ghusl al-Mayyit is the obligatory bath for the deceased consisting of three washes/Ghusls. The first bathing should be with water mixed with "Sidr" (Beri) leaves. The second bathing should be with water mixed with camphor. The third should be with unmixed water. (Ruling #52) For full details, please refer to the Ahkam al-Amwat link mentioned above. 
Imam Sadiq has said: "There is not a single believer who gives another believer the Ghusl (after his death) and while shifting, the body says: 'O Allah, this is the body of your believing slave. You have taken his soul from him and separated his soul from him, so forgive his sins, forgive his sins' except that Allah forgives that person (who is performing the Ghusl) his sins for one year, except the major sins." (Ahkam al-Amwat)
Kafan and Hunut: 
Kafan is the obligatory three pieces of cloth used (loin cloth, a shirt or tunic, and a full cover) to dress the deceased after the obligatory Ghusl al-Mayyit. Hunut is the obligatory application of camphor powder to the forehead, both the palms, both the knees, and both the big toes of its feet after the Ghusl has been performed. (Ruling #100) 
Imam Sadiq said: "My father (Imam Baqir) recommended me that I should provide a (good) Kafan for him, since the deceased will have pride over one another according to the type of Kafan that they have." (Wasail al-Shia) It is in fact highly recommended for one to purchase and keep his/her Kafan in his/her lifetime. For full details on how to properly execute the Kafan and Hunut, please refer to the Ahkam al-Amwat link mentioned previously.
Salat al-Mayyit: 
It is obligatory to offer Salat al-Mayyit (funeral prayers) for every Muslim, as well as for a Muslim child if it has completed 6 years of its age (or a younger child who was aware of what prayer is). Salat al-Mayyit should be offered after the dead body has been given Ghusl, Hunut, and Kafan. 
The intention for the Salat al-Mayyit and the recitation of the five Takbirs will slightly differ depending on the type of deceased person, the detail of which can be found in Ahkam al-Amwat. The followers of the Ahlul Bayt recite five Takbirs in Salat al-Mayyit, while the non-Shias recite only four Takbirs. 
When Imam Sadiq was asked about this difference, the Imam replied, "Since Islam is built on five strong pillars, which are Salat, Zakat, Saum, Hajj, and the Wilayat of us, the Ahul Bayt. Therefore, Allah designated that one Takbir be recited for each of these pillars (of Islam), and our Shia have confirmed their belief in each of these five pillars of Islam, while those who are opposed to us do not believe in our Wilayat, the fifth pillar; thus, they only recite four Takbirs, and the Shia recite five." (Wasail al-Shia)

Before Burial

Transporting the Mayyit: 
While the deceased is transported from one place to another, a coffin is traditionally used. A short dua  admiring the greatness of Allah should be recited.
Procession: 
The procession is when the body is carried from the place of Ghusl to the graveyard. Those accompanying the procession should recite a short dua that asks Allah to pardon the deceased while testifying one's belief in the Ahlul Bayt. The body should be carried haltingly, that is, the coffin should be placed on the ground and carried three times, such that the fourth halt is by the grave.

Burial

This is when the deceased is laid to rest in a grave in a Muslim graveyard on his/her right side facing the Qibla. The grave must be deep enough that its smell does not come out, nor does it allow beasts of prey to dig it out.

Recommended Acts of the Burial

Talqeen: 
Talqeen is usually performed before closing the grave. (Please note that the Talqeen may be performed at various stages while preparing the body for burial, i.e. while preparing the Kafan, etc.) Talqeen is performed by the person laying the deceased in the grave. (S)he should perform Talqeen by way of holding the right and left shoulders of the deceased and shaking them gently while speaking into the deceased's ear. 
Talqeen is performed to remind the deceased of the answers to the questions which angels will ask during interrogation in the grave. These questions include: Who is your Lord? Who is your Prophet? What is your religion? What is your book? Who are your Holy Imams? For the complete Talqeen to be read to the deceased.
It has been narrated that the angel of death watches which people offer their prayers on time and which people take their prayers lightly by not praying on time or not praying all together. Accordingly, those who had weak faith and didn't pray will forget the answers to the questions in the grave (even if Talqeen is performed), whereas one who had strong faith and always prayed as soon as the time set in will be reminded of the answers by the questioning angels. So if there are any outstanding missed prayers of a believer as outlined in the Will or told to others, they should be performed as soon as possible to benefit the deceased. (Manazil-e-Akhira)
Jarida: 
Jarida is to place two pieces of fresh, green leafless twigs in the grave with the dead body. One twig should be placed below the armpit and the other twig should be placed above the armpit. (Ruling #108) The Ahlul Bayt really emphasized the importance of Jarida, as they said that as long as the twigs remained green and fresh, the deceased will be free from the squeezing of the grave.
It is also recommended to place some Khak-e-Shifa (soil from the grave of Imam Hussain) inside the grave and apply it to the forehead, palms, knees, and big toes, as this will protect the dead from chastisement of the grave.

After Burial

Recitation of Surah Fatiha while facing the Qibla and gifting the reward to the dwellers of a graveyard is one of the easiest things to do. This can be performed from anywhere.
Salat al-Wahshat: 
Washa al-Qabr means "terror of the grave". The first night after the person is buried is known to be the most difficult. According to scholars, performing Salat al-Wahshat for the deceased person is a way of relieving him/her of the terror faced in the grave. The more people that offer this prayer for the deceased, the better it is. This prayer is performed after the Isha prayers. In the first rak'at, we recite Ayat al-Kursi after Sura Fatiha. In the second rak'at, recite Sura Qadr ten times after Sura Fatiha. Then we say, "O Allah, bless Muhammad and his Family, and give the reward of this prayer to [name of deceased]."
Visting the Graveyard: 
Although visiting the graveyard may be like sprinkling salt on open wounds, our Imams have told us that doing so comforts the grave dwellers and is highly recommended. When Imam Ali al-Ridha was asked, "Does a believer who has passed away know those people who visit the grave?" The Imam replied, "Of course, he is acquainted with those who visit him as long as they are sitting beside the grave. As soon as they get up from his grave side and leave, the fear takes over the person in the grave because of his leaving." (Wasail al-Shia)
Rights of the Grieving Family: 
We should offer condolences to one who has lost someone. However, if the time lapse between the death and when one is able to offer condolences is long and will bring up sad memories to the family of the deceased, it is obviously not recommended to offer condolences. 
The Holy Prophet has said: "Whoever offers condolences to one who is grieving will be clothed with a beautiful and respectful robe on the Day of Judgment." (Thawab al-Amal)
Although we may like to spend most of the first few days with the family of a deceased person, it is best to avoid eating a meal with them for the first three days. 
Imam Sadiq has said, "Eating food with the members of the family of the deceased is one of the actions of the people of Ignorance. However, the way of Islam is that food should be sent to their house, just as the Prophet did after the passing away of Ja'far ibn Abi Talib." (Wasail al-Shia)

 As true believers, death is something we must constantly think about and in fact look forward to. In the words of one scholar, death is nothing but reunion with the Beloved.

Shaikh Abbas al-Qummi mentions in Manazil-e-Akhira:
"At the time of death, the Holy Prophet and the Ahlul Bayt come near the head of the dying person, who is able to see them. It is narrated in Bihar al-Anwar that once Imam Ali al-Ridha (peace be upon him) went to meet one of his companions who was about to die. He looked towards the Imam and said, 'I see the radiant faces of your Grandfather (the Holy Prophet), Your Father (the Commander of the faithful), Your Mother (Hazrat Fatema), and the other Imams in your ancestry. I also see your luminous face along with them.' It is a fact that every dying man has a glimpse of the Ahlul Bayt according to his love for and knowledge of them. For a believer, their sight is a blessing from Allah, and for a hypocrite and disbeliever, it is a sign of Allah's wrath."

CAN WE CLAIM TO BE PROUD SHIAS?



Dec 15, '12 11:38 AM
for everyone
It is very important to be proud, not arrogant, of belonging in the group of followers of our blessed Prophet and Imams (peace be upon them). In the past years, the media has shed some light on "Shi'ites", therefore making it more of a task on our part to practice our beliefs and be strong in our knowledge of our values. As Shias, we hear of – and many believe in – sayings or stories that claim no matter what sins we have done, as long as a Shia loves Imam Ali (peace be upon him), we will enter heaven. That's all good and dandy, but there is more to it. Islam is not like the Christian faith in the sense of "salvation". Yes, there are plenty of hadith, like: "The love for Ali bin Abi Talib consumes the evil deeds in the same way as fire consumes wood." (Fadhail al- Shia)
This does not mean that we are able to sin as much as we like, and not worry about our bad deeds being accounted for – they will be. "Love for Ali" is not a simple concept. If we love our Imam, then that means we protect them, we do not hurt them by discrediting their words or advice, and we are happy about things they are happy about. Unfortunately, as Shias we are nowhere near being the kind of followers as we should be. Many of us have heard the story of the follower who told Imam Ja'far as-Sadiq (peace be upon him) that he loved him more than anyone and would do anything he said to. The Imam asked him to jump into an oven-like structure, or a pit of fire. Put on the spot, the man hesitated and did not know how to react. In the meantime, another follower heard the order and acted upon it. The Imam lifted the lid and the inside was nothing but cool, without fire.
Can we claim to be proud Shias? Can some of us claim to be proud of stamping "Sayyid" in front of our name? Can we walk strongly in our processions, when our ladies are still not aware of the concept of Hijab? How about when our centers are full of youth who say they do not want to be Muslim? Or when our men are heads of organizations and are unjustly using their "positions"? Are these deeds simply going to be ignored and consumed like wood in fire?
Imam Ja'far as-Sadiq once said to some of his believers in passing: "…help us keep on so by means of your piety and diligence. You should know that the loyalty to us cannot be obtained except by means of piety and diligence. He who follows someone should imitate his deeds. You are the Shia of Allah, you are the supporters of Allah, and you are the foremost forerunners, the last forerunners, the foremost to the love for us in this world, and the foremost to win Paradise on the Last Day." (Ibid)
If we look at how our dear Imams have honored their followers, we would hang our heads in shame. As we sacrifice and compromise the status that has been given to us, we need to realize that we are slowly disconnecting ourselves from our blessings of following the path of the Ahlul Bayt. We need to imitate – as the Imam said to his believers – their deeds, their words, their way of life, in order to proudly call ourselves Shias.

Do you know what backbiting is?



Dec 15, '12 11:43 AM
for everyone

A famous tradition cites the Prophet (ص) asking his companions, “Do you know what backbiting is?” They said, “Alla-h and His Messenger know best.” He said, “It is when you say something about your brother which he hates.” It was said to him, “Suppose what I say about my brother is true.” He said, “If what you say is true, it is backbiting, and if it is not, it is slandering.” This is recorded in Tanbi-h al-Khwatir, Vol. 1, p. 118. It is also recorded in Al-Targheeb wal Tarheeb, Vol. 3, p. 515.

It is a major sin due to both the Book of Alla-h and the Sunnah warning against it.

Alla-h Almighty clearly holds it in contempt in His Book, making a similitude between one who is guilty of it to one who eats the flesh of his dead brother. He says, “O you who believe! Avoid suspicion as much (as possible), for suspicion in some cases is a sin, and do not spy on each other, nor speak ill of others by way of backbiting. Would any of you like to eat the flesh of his dead brother? Nay! You would abhor it... but fear Alla-h, for Alla-h is oft-Returning, Most Merciful” (Qur'an-n, 49:12).

Some people mentioned the name of a man in the presence of the Prophet (ص), saying, “How weak he is!” He (ص) said, “You have backbitten your fellow.” They said, “O Messenger of Alla-h! What we have said about him is true!” He (ص) said, “If you wrongfully attribute something to him, you will be slandering him.” This is stated in Ad-Durr Al-Manthoor, Vol. 6, p. 96.


The Prophet (ص) is reported as having said, "One who witnesses a believer being humiliated without supporting him, while being able to do so, will be humiliated by Alla-h on the Day of Judgment as the creation looks on" (Ihya- Ulu-m ad-Di-n, Vol. 3, p. 138).

Abu- al-Darda-' is quoted as having said that the Messenger of Alla-h (ص) had said, "One who protects his brother's honor as it is charged with backbiting, Alla-h will protect his honor on the Judgment Day" (Tanbi-h al-Khawa-tir, Vol. 1, p. 119).

The Messenger of Alla-h (ص) has said, “A Muslim, all of him, is prohibited from harming another Muslim, whether shedding his blood, or robbing him of his possessions, or harming his honor” (Vol. 1, p. 115 of Tanbi-h al-Khawa-tir).

Ja-bir [ibn Abdulla-h al-Ansa-ri] and Abu- Sa`i-d al-Khudri have said, “He (ص) has said, ‘Beware of backbiting, for backbiting is worse than adultery. An adulterer repents, so Alla-h accepts his repentance, but one who backbites is not forgiven unless his fellow [whom he had backbitten] forgives him’”(Vol. 1, p. 115 of Tanbi-h al-Khawa-tir; p. 116 of Irsha-d al-Qulu-b).

In a famous lengthy narrative, the Prophet (ص) is quoted as having said,

 “The recording angels report the deeds of a servant of Alla-h, and he has a light like the rays of the sun which stays on till it reaches the lower heavens as the recording angels think greatly of his deeds and testify for him. But when it reaches the gate, the angel in charge of the gate says, ‘Smite the face of the doer of this deed! I am in charge of monitoring backbiting; my Lord ordered me not to let any good deed of one who backbites people reach my Lord’” (see p. 74, Vol. 1 of Al-Targhib wal Tarhib).

Anas is said as having quoted the Prophet (ص) saying, “During the night of isra-', I passed by people who were scratching their noses with their nails. I asked Gabriel about them. Gabriel said, ‘These are the people who backbite others and speak ill of their honor’” (p. 115, Vol. 1 of Tanbi-h al-Khawa-tir; p. 116 of Irsha-d al-Qulu-b).

Al-Bara-' [ibn `A-zib] has said, “The Messenger of Alla-h delivered a sermon to us once till the free ladies in their own homes heard him. He said, ‘O folks who have believed in tongue but not in heart! Do not backbite the Muslims, and do not trace their shortcomings, for if one keeps track of the shortcoming of his brother, Alla-h will track his shortcoming, and if Alla-h tracks his shortcoming, He will expose him even in the deepest depth of his home’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 115).

Sulayma-n ibn Ja-bir has said, “I went to see the Messenger of Alla-h, peace and blessings of Alla-h be with him and his progeny, and said to him, ‘Teach me something good whereby Alla-h benefits me.’ He said, ‘Do not underestimate any good deed even if it is an act of pouring from your bucket into a cup of one seeking a drink, and when you meet your brother, meet him with a smile. When he goes away, do not backbite him’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 115).
Anas [ibn Ma-lik] has said, “The Messenger of Alla-h (ص) delivered a sermon to us once and mentioned usury, touching upon its magnanimity. He said, ‘One dirham is won by a man through usury is looked upon by Alla-h as greater than thirty-six acts of adultery a man commits. The most serious type of usury is when one speaks ill of a Muslim’s honor’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).
Ja-bir has said, “We were in the company of the Messenger of Alla-h (ص) when he approached two graves of persons being tormented. He said, ‘They are not being tormented because of having committed a major sin. One of them used to backbite people. The other was too careless to cleanse himself after urinating.’ He (ص) called for a fresh palm leaf or two which he broke, planting one on each grave. He (ص) said, ‘This will lighten their torment as long as they are not dry’” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).

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Anas has said, “The Messenger of Alla-h (ص) ordered people once to fast then said, ‘Nobody should break his fast till I give him permission.’ People fasted. When it was evening, a man would come and say, ‘O Messenger of Alla-h! I have kept my fast; so, please grant me permission to break my fast,’ and he would give him permission. A man came and said, ‘O Messenger of Alla-h! Two young women from among your folks have kept fasting, but they are too shy to come to you; so, please give them permission to break their fast.’ The Prophet (ص) turned away from him. The man repeated his request, whereupon the Prophet said to him, ‘They did not uphold their fast. How can one fast while eating people’s flesh? Go and tell them that if they were fasting, they should vomit.’ The man returned to the young women and narrated the above to them. They vomited. Each of them vomited a clot of blood. The man returned to the Prophet (ص) and told him about it. He (ص) said to him, ‘I swear by the One Who holds the soul of Muhammad in His hand that had they (clots) remained in their stomachs, they would have consumed them like fire.’” Another version of this incident says that when the Prophet turned away from the man, the latter returned and said, “O Messenger of Alla-h! They, by Alla-h, have almost died [of hunger and thirst].” The Prophet (ص) told the man to bring him the two women whom he ordered to vomit. Each vomited blood, filling a whole container. He (ص) then said, “These women abstained from what Alla-h had permitted them and broke their fast on what Alla-h had prohibited them. Each sat with the other and both kept eating people’s flesh” (Ihya- Ulu-m ad-Di-n, Vol. 3, p. 134. Ad-Durr al-Manthu-r, Vol. 6, p. 96).
It has also been reported that “One who eats his brother’s flesh in the short life will have the flesh brought near to him in the Hereafter and it will be said to him, ‘Eat it dead as you ate it alive.’ He will eat it and will cry out and frown indignantly” (Ihya-' Ulu-m ad-Di-n, Vol. 3, p. 135).

The Messenger of Alla-h (ص) stoned a man once on account of having committed adultery. Someone said to his fellow, “This man used to squirt like dogs.” The Messenger of Alla-h (ص) brought them a carcass and said to them, “Eat it.” They said, “O Messenger of Alla-h! Must we really eat a stinking carcass?!” He (ص) said, “What you have just eaten of the flesh of your brother is more stinking than it” (Tanbi-h al-Khawa-tir, Vol. 1, p. 116).

Imam al-Sa-diq (ع) has said, “Backbiting is prohibited on every Muslim. It consumes good deeds as the fire consumes firewood” (Musba-h al-Shari-`a, pp. 204-205).
Al-Sadu-q has cited his forefathers citing Ali (ع) saying that the Messenger of Alla-h (ص) said, “Four persons shall add harm to the residents of the fire to the harm from which they already suffer: They shall be given to drink of the boiling water in hell. They shall lament, so much so that the people of the fire shall say to each other, ‘What is wrong with these four harming us in addition to the harm from which we already suffer?’ One of them will be dangling from a coffin made of burning timbers and a man runs with him. A man’s mouth will be dripping blood and pus. And a man will be eating his own flesh. It will be said to the man of the coffin, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man died owing people money; he did not feel like paying them back or fulfilling his obligations to them.’ Then it will be said to the man running with him, ‘What is wrong with the furthermost man who has added harm to our harm?’ He will say, ‘The furthermost man used not to care where his urine fell on his body.’ Then it will be said to the man whose mouth drips blood and pus, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man used to mimic people: He would look at every foul word, praise then repeat it.’ Then it will be said to the one who eats his own flesh, ‘What is wrong with the furthermost man, for he has added to our harm?’ He will say, ‘The furthermost man used to eat of people’s flesh through backbiting, slandering others’” (`Iqba-l-A`ma-l, p. 294).
Through tracking the isna-d back to the Prophet (ص), the Messenger of Alla-h (ص) said once, “One who delves into backbiting his brother, revealing his shortcomings, will have placed his first step in hell, and Alla-h will reveal his shortcoming to all creation” (`Iqa-b al-A`ma-l, p. 337).

One who backbites a Muslim will have his fast nullified, and his ablution will be void; so, if he dies in such a state, he will be regarded as having permitted what Alla-h prohibits (`Iqa-b al-A`ma-l, p. 332).

Abu- Abdulla-h (ع) has said that the Messenger of Alla-h (ص) said, “Backbiting is more swift in undermining a Muslim’s creed than the food in his stomach” (Al-Ka-fi, Vol. 2, p. 357; see also Al-Ikhtisa-s, p. 228).

The Messenger of Alla-h (ص) has said, “Sitting in a mosque waiting for the prayer is adoration as long as one does not do something awful.” It was said to him, “O Messenger of Alla-h! What is this awful thing?” He said, “Backbiting” (Rawdat al-Wa-izeen, p. 470; see also Al-Ka-fi, Vol. 2, p. 257).