SAYINGS OF OUR 8TH IMMAM (A.S.)

Dec 30, '12 11:50 AM for everyone

Imam Reza (A.S.) said: We belong to a family that, like the Messenger of Allah (S.A.W.), feels obliged to keep their promises. (Tuhaf al-Uqool: 446) Imam Reza (A.S.) said: The Imams are Allah the Almighty's vicegerents on the earth. (Al-Kafi: 1/193/1) Imam Reza (A.S.) said: Describing the Imam: He is the guardian of the Divine Faith. (Al-Kafi: 1/202/1)

IN THE AGE OF IMAM al-RIDA, A NEW ERA COMMENCED.....

Dec 30, '12 11:47 AM for everyone It is true that in the age of Imam al-Ridā, a new era commenced. It was the era of compilation, foundation, and documentation of the records that are claimed or supposed to have quoted the materials of the Book of Imam `Alī as well as the religious laws reported by the Ahl al-Bayt. During this era, their disciples used to compile and present these books before the holy Imams in order to document them. This course began noticeably during the age of Imam `Alī ibn Mūsā al-Ridā. In this respect, it has been narrated that Ibn Faddāl and Yūnus ibn `Abd al-Rahmān said, “As we showed him Kitāb al-Farā'id (The Book of Laws of Inheritance) that is reported from Amīr al-Mu'minīn, Imam al-Ridā confirmed it.”[1182] It has been also narrated that `Abdullāh al-Ju`afiy said: I, once, visited Imam `Alī ibn Mūsā al-Ridā carrying with me a sheet of paper on which it was written, “It is reported that (Imam) Ja`far (al-Sādiq) said that this world has been represented for the Owner of this Matter (i.e. Imam al-Mahdī) like a half of a walnut that is split.” Imam al-Ridā commented, “This is unquestionably true. Copy it to a sheet made of leather.”[1183] In this narration, a Hadīth that was reported from Imam Ja`far al-Sādiq is presented before Imam `Alī ibn Mūsā al-Ridā in order to investigate whether it is authentic or nor. Imam al-Ridā, of course, would either check for the Hadīth from the Book of Imam `Alī or, more generally, from the Hadīths that he had received from his father and forefathers. At any rate, the aim of presenting the Hadīths before Imam al-Ridā was to document these narrations that were reported from the three holy Imams—Muhammad al-Bāqir, Ja`far al-Sādiq, and Mūsā al-Kādhim. Naturally, these narrations were mainly reported from Imam `Alī who had reported from the Holy Prophet. It has been also narrated on the authority of Hamzah ibn `Abdullāh al-Ja`fairy that Abu’l-Hasan said, “I, once, wrote down on a sheet of paper (the Hadīth) that this world has been represented for the Imam (i.e. al-Mahdī) like a half of a walnut that is split, and I presented it before Imam al-Ridā saying, ‘May Allah accept me as ransom for you! Our companions have reported a Hadīth that I could not deny; rather I would like to hear it from you.’ As the Imam looked in the paper, he folded it until I thought that he could not stand the matter. He then said, ‘This is true. Write it down on a sheet of leather.’”[1184] Out of his extensive interest in the recordation of the religious heritage, Imam al-Ridā used to offer an inkpot to everyone who would write down for the sake of knowledge and the religion. In this respect, it has been narrated that `Alī ibn Asbāt said that Imam al-Ridā, once, said, “The treasure about which Almighty Allah, in the Holy Qur'ān, says, ‘And there was beneath it a treasure belonging to them...’ [Holy Qur’ān: 18/82]...” On hearing this, I said to the Imam that I would like to write down his saying. He immediately extended his hand to take the inkpot and put before me. But I hurried to his hand, kissed it, took the inkpot, and wrote down the saying.[1185] In addition, Imam al-Ridā used to confirm that all that which he would say was the pure truth that was inherited from the Holy Prophet and that the genuine heritage of Prophethood was held by none except him. In this respect, it has been narrated that Ya`qūb ibn Ja`far said that he was accompanying Imam `Alī ibn Mūsā al-Ridā in Makkah when a man said to him, “You are interpreting the texts of Allah’s Book (i.e. the Holy Qur'ān) in an unprecedented way.” Answering the man, Imam al-Ridā said, “Before it was revealed to the people, the Qur'ān had been revealed to us; and before it was explained to the people, it had been explained to us. We thus know best what is lawful and what is unlawful therein... This is the knowledge of what I have conveyed to you so long as I am bound by this duty. If you accept from me, you should then thank; and if you neglect, then it is Almighty Allah Who witnesses all things.”[1186] It has been also narrated that `Abd al-Salām ibn Sālih al-Harawiy said that on hearing Imam al-Ridā saying, “May Allah have mercy upon him who enlivens our Matter,” I asked, “How is your Matter enlivened?” The Imam answered, “It is enlivened by learning our knowledge and conveying it to the people. Had the people been acquainted with our excellent wording, they would certainly have followed us.”[1187] It has been also narrated that Abū-Nasr said to Imam al-Ridā, “May Allah accept me as ransom for you! Some of our companions claim that they hear the traditions that are reported from your fathers and you and then analogize and act upon them!” The Imam answered, “How strange this is! Nay, by Allah! This does not belong to the religion of Ja`far (al-Sādiq)! These people have nothing to do with us. They have neglected the obedience to us and occupied our positions. Where is the submission that they have shown to Ja`far and the father of Ja`far? Ja`far has said: Act not upon analogy. Nothing matches analogy except analogy that breaks it.”[1188] About those who were entrapped by spurious arguments and were confused as regards the religious affairs, Imam al-Ridā says, “They have been deceived by spurious matters; therefore, the fact of their religion was confused for them. As they wanted to be guided to the right path of their own accord, they asked why, when, and how. As a result, perdition came upon them from the very place of their expectation. That was because of what their own hands have committed; verily, ‘And thy Lord is not at all a tyrant to His slaves.’ They have not been ordered to do such; rather in such situations what is obligatory upon them is only to stop at situations of perplexity and refer what they have ignored to the learned ones who can infer it (from the Holy Qur'ān), for Almighty Allah says in His Book, ‘Whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to infer the matter would have known it’ [Holy Qur’ān: 4/83] These are certainly the Family of Muhammad. It is they who can infer it from the Qur'ān, and it is they who know best what is lawful and what is unlawful, and it is they who are Almighty Allah’s arguments against His creatures.”[1189] Imam al-Ridā is also reported to have written a book entitled Sahīfat al-Ridā that he reported from his forefather. This Sahīfah has been frequently published. He also wrote down the al-Risālah al-Dhahabiyyah (the Golden Epistle) for al-Ma'mūn, the `Abbāsid ruler, who ordered this epistle to be written with liquid gold and thus it took the title of the Golden Epistle. Yet, other historians have mentioned other reasons for this title. This epistle has been published many times. It is also narrated that the book of al-Ahlīlījiyyah (The Ellipse) was written by Imam al-Ridā. About this book, Sayyid al-Amīn says, “It comprises effective arguments and excellent topics concerning theology.” Furthermore, Imam al-Ridā dictated to his disciples as well as the Muslim jurisprudents and students of jurisprudence numerous items of knowledge, since his sessions were dedicated to teaching and dictations of knowledge. It has been narrated on the authority of `Alī ibn `Alī al-Khuzā`iy (brother of Di`bil, the famous poet) that Imam `Alī ibn Mūsā al-Ridā, in the city of Tūs in the year AH 198, dictated to us a narration that he reported from his father, Mūsā ibn Ja`far.[1190] This narration clearly demonstrates that Imam al-Ridā, having been interested in the recordation and the records of the religious knowledge, used to dictate Islamic knowledge to the scholars and students of religious knowledge who used to attend his sessions.

A TRIBUTE TO OUR BELOVED 8TH IMAM REZA (A.S.) 17TH SAFAR

Dec 30, '12 11:26 AM for everyone

Mashad Shrine Mashad Shrine Mashad City Mashad Mausoleum Mashad Mausoleum Ya Ali Musa Ar-Reza Ya Ali Musa Ar-Reza Mashad Shrine Mashad Shrine

Tenth Infallible Description:

Name: Ali Title: Ar-Reza, Imam-e-Zamin Designation: 8th Imam Kunyat: Abul Hasan Father: Musa Ibne Ja'far Mother: Bibi Suttana/Umul Baneen Born: 11th Dhul-Qida 148AH/765AD Died: 17/29th Safar 203 AH/818AD Martyred: Poisoned by Mamoon Buried: Mashhad, Khorasan Lived: 55 years

Tenth Infallible Sayings:

The best and most respected virtue of a man is to do good and to fulfill the desires of the needy. The honest man has not betrayed you, but you consider the betrayer as the honest one. You had better avoid the munificence that results in the greater loss to you than the benefits received by your brethren. He who is sure about the divine rewards will be more generous. He who adopts someone as a brother in order to provide Allah's consent will be given a chamber in paradise. Giving alms is the most valuable savings. To be patient in the face of hard-ships is a virtue but to refrain from forbidden deeds is a greater one. Patience and resignation are considered as the worthiest devotions. True devotion not only means excessive sayings of prayers and keeping fasts. One ought to meditate on the divinity profoundly. Be modest before your friends and be prudent while encountering an enemy. Be pleasant with everyone. I wonder at one who purchases the slaves and releases them. Why doesn't he try to make the free people indebted by his good conduct? It is much better to be uninterested in other's properties than to be munificent. To help the disabled is much better than to give alms. Beast wealth is that which provides a good name for its owner. There is no better milk for the baby's nourishment than its mother's. He who exposes himself to an open accusation should not blame those who may suspect him. The oppressors will finally be punished. He who wishes to be the most needless, should put his full trust in Allah. He who shows patience in providing Allah's consent will no doubt get more than what he has lost. He who desires to postpone the time of his decease and wishes to have his sustenance increased should observe ties of kinship. Allah will make happy on the Day of Judgment the person who has removed the grief from the heart of a believer. Be good companions of blessings because they are fleeting: once gone away, will not return. To use scent is a manner of the holy Prophet (SAW). Cleanliness is characteristic of prophets. One who breaks his promise will not be left safe and sound in the unpleasant events. Do not get angry when you are informed of the truth. True faith means the accomplishment of the religious obligations along with the avoidance of the forbidden acts. He who causes Allah's wrath in order to provide a king's consent is an apostate. Nothing is more worthy than good temper. You who can not satisfy people with your riches had better try to make them happy with a king-like face and good manners. Silence is one of the gates to wisdom. Man's intellect is his friend and his ignorance, his enemy. Almightiness is reserved for Allah the One. He who claims the possession of this status will be perished by Allah. If a person holds a malthought towards another believer, then Allah will not accept his religious deeds. Keep aloof from avarice and envy. These two qualities have already destroyed the peoples gone by. He who does not offer his thanks to his benefactor has not actually praised Allah the Greatest and the Glorious. A generous man will eat other's food so that they might partake of his food. A miser refuses to eat the food of others in order to deprive them of his own food. He who blames time should spend a long time blaming. The generous are the masters of the people in this world, while the pious are their chiefs on doomsday. Your mouth is one of the channels through which you make contact with Allah. You had better keep it clean by brushing your teeth. Pure piety is not but avoidance of mortal sins and abstinence from persecuting the faithful. He who assesses himself carefully will finally benefit: the negligent will lose out. He who acts with no insight looks like a pedestrian who travels on a wrong path. The faster he walks, the more deviated he becomes from the straight path. The forgiving warriors will enjoy divine victory in the battlefield. He who wishes to be the dearest to the people must be virtuous both in public and in secret. Human intellect is a divine blessing but politeness is acquired through endeavoring. Prudence keeps repentance away. Reflection is the mirror into which you can look and see your virtues and your evils. Magnanimity is unstable. Trust in Allah will give it stability. Gifts cast out hatred from the heart. Humbleness means treating others the same way as you expect them to treat you. He who tries to keep himself immaculate for forty days, Allah will let the waves of wisdom flow from his heart to his tongue. Giving alms repels the certain catastrophe. He who wishes to be the strongest of all should rely on Allah. The believer who is endowed with a good temper will have the strongest faith. Perfection in intellect is primarily to have faith in Allah and secondly to behave well towards others. Penalty for ingratitude occurs instantly. Remission is good when not accompanied by blame. Treasures of beneficence include concealment of your good deeds, tolerance in hardships and reticence in disasters. A faithful Muslim never exceeds his legitimate right when he is in power. The believer's fury will not deviate him from the right path. He who begins his day without being concerned about improving the Muslim's affairs should not be called a Muslim. The true Muslim never teases others with his hand or tongue. He who recognizes his merit will not easily perish. He who chooses his path properly will not slip down. He will never confront a deadlock in case he falls. A generous man is close to Allah, close to paradise, and close to everyone. Keeping other's secrets, patience in hardships and tolerance towards others are all signs of faith. Tolerance, knowledge and silence are the signs found in a jurisprudent. To bear enmity towards the people is the worst provision for the journey to the hereafter. He, who betrays his brethren, causes them losses and deceives them, is not one of us. One who torments his neighbor is not one of us. Never become angry with others and do not ask anything from them. Wish for the people whatever you wish for yourself. Wine and other intoxicating beverages are strictly prohibited by the religious legislation. One sip of such drinks is as illegitimate as a whole barrel is. To be friendly with others denotes one half of wisdom. A wealthy person ought to be generous to his family. A Muslim should not frighten his brethren. He who reveals his poverty before others will disgrace himself. To be in the company of villains will result in suspecting the good. Resignation, beneficence and certitude are the most precious blessings descended by Heaven.

WHY ARAB'EEN ? Jan 23, '11 4:19 AM for everyone Significance of Arba'een and the Performance of the Ziyarat of Arba'een Imam Hasan Al-Askari (a.s.) includes the performance of Ziyarat-e-Arba’een as one of the five marks for a believer, in addition to reciting 51 raka of sala, audible recitation of Bismillah, wearing a ring on one’s right hand, and doing sajda on dust.  (This hadith has been narrated by Sheikh Tusi in the book Tahthib). Why is so much importance given to the performance of the Ziyarat of Arba’een and the observance of Arba’een (40 days of mourning)? Ziyarat, as we all know is a visitation, which in essence, is the act of speaking with and visiting our role models.  Of course the physical manifestation of the ziyarat is actually being present in Kerbala to perform the Ziyarat of Arba’een, but, in reality, that is not possible for every believer.  So does making ziyarat while not in Kerbala give one the same benefits?  Ahadith tell us that performing the Ziyarat of Imam Hussain (a.s.) far from Kerbala would hold the same significance as being in the land of Kerbala, as long as the person performing the Ziyarat has truly understood the status of the Imam and seeks to emulate him. Imam Muhamed al-Baqir (a.s.) states that the heavens wept over Imam Hussain (a.s.) for forty mornings, rising red and setting red.  As we complete 40 days of remembrance of our Imam, we re-assert our pledge of obedience and loyalty to him, “I bear witness that you are the Imam (who is) the upright, the pious, well-pleased (with Allah), the pure, the guide and the rightly-guided. I bear witness that you fulfilled the pledge of Allah and you struggled in His way…I am a friend of whoever befriends him ...” By performing the Ziyarat of Arba’een, we pledge that we will continue to follow the path of justice and righteousness and will reject injustice and speak up against the oppressors of the time, I am an enemy of whoever is his enemy In essence, we make a promise to continue to mold our lives according to the teaching of Imam Hussain (a.s.).  But why is it that we mourn and remember Imam Hussain (a.s.) for a period of forty days and then move on?  Our Prophet has said, “The earth mourns the death of a believer for forty mornings.”   Therefore it appears that the deceased should be remembered and mourned over for a period of forty days.  Performing an act for a continuous period of forty days is also known to help one to not just form a habit, but also to carry on the practice for the rest of his life.  If we look at studies dealing with bringing a lifestyle change, we notice the time period emphasized to bring about a change is usually 6 weeks which is about the same time period as 40 days (to be exact it is 42 days). In the book 40 Days to Personal Revolution: A Breakthrough Program to Radically Change Your Body and Awaken the Sacred Within Your Soul, the author Baron Baptiste explains the significance of forty days: Why forty days? Because the number 40 holds tremendous spiritual significance in the realm of transformation. Jesus wandered in the desert for forty days in order to experience purification and come to a greater understanding of himself and his mission. Moses and his people traveled through the desert for forty years before arriving at their home in the holy land. Noah preserved the sacredness of life by sailing his ark for forty days and forty nights. According to the Kabbalah, the ancient Jewish mystical text, it takes forty days to ingrain any new way of being into our system…. Reciting particular duas for a period of 40 days is highly recommended in our practices as well.  The unit 40 (forty) is said to be very effective. If a particular Duaa is recited 40 times, or 40 people gather to recite it, or it is recited for 40 days then its effectiveness is highly increased. (Duas.org) It is reported from Imam Ja'fer Sadiq (a.s.) that whoever recites Dua-e-Ahad for forty days, after morning prayers will be amongst the helpers of the 12th Imam (a). Visitation of the shrine of Imam Hussain (a.s.) as well as Masjid-e-Sahla for 40 consecutive Thursdays is also very highly recommended and is one of the acts that promises a visit from the 12th Imam (ajtf). Thus, as we perform the Ziyarat of Arba’een and commemorate the Arba’een, 40 days of mourning of Imam Hussain (a.s.), we hope and pray that this forty days of remembrance of Imam Hussain (a.s.), brings about a transformation in us by which we can continue to follow the path of Imam Hussain (a.s.) and carry on his message of upholding justice with true faith and a strong sense of sacrifice! Refs: A’maal of Muharram and Safar (Tayyiba Publishers) Kerbala and Beyond by Yasin T. Al-Jabouri The Miracle of Ziyarat-e-Ashoora Commentary on Ziyarat Ashura, translated by Saleem Bhimji from the work of Ali Asghar Azizi Tehrani Kitab al-Irshad, translated by IKA Howard, authored by Sheikh Al-Mufeed -- O my Allah, the honour of being Your servant is sufficient. I am proud of the fact that You are my Lord. You are just as I want, so make me just as You like me to be. الهي كفى بي عزّا أن أكون لك عبدا ، وكفى بي فخرا أن تكون لي ربّا ... أنت كما أُحبُّ ،  فاجعلني كما تحبُّ "I expect to pass through this world but once. Any good therefore that I can do, or any kindness that I can show... let me do it now...for I shall not pass this way again." (Stephen Grellet) The nicest place 2 be is in someone's THOUGHTS! The safest place 2 be is in someone's PRAYERS! And the best place 2 be is in.......... GOD'S HANDS!  “if we spend our time with regrets over yesterday, and worries over what might happen tomorrow, we have no today in which to live”

GOOD AKHLAQ (MANNERS IN THE EYES OF OUR HOLY PROPHET (S.A.W.S.)

Dec 30, '12 11:10 AM for everyone The Holy Prophet (S) has said: "I have been sent by Allah to teach people good manners" The above hadith shows us how important good Akhlaq (manners) is considered in Islam. A person once came to the Holy Prophet (S) and said that there was a woman who observed fast during daytime and spent her nights in prayers, but she was ill-mannered and hurt her neighbours with her tongue. The Holy Prophet (S) said that the old woman was worthless and that she would be one of the inmates of hell The above incident tells us that your good deeds do not count for much if your Akhlaq is bad. Imam Ja'far as-Sadiq (A) has said that someone with good Akhlaq gets the same thawaab as someone who fast during daytime and pray at night. The Holy Prophet (S) and our Holy Imams (A) managed to convert a lot of people to Muslims through their good Akhlaq. Remember that when you are behaving badly out in public, people will not say look at that boy/girl behaving badly. People will say look at that Muslim behaving badly. You are therefore not only letting yourself and your parents down but also Islam. Our 12th Imam has left all of us as the caretakers of Islam!

FEAR OF ONE'S DEEDS

Dec 30, '12 11:09 AM for everyone

The exemplars of religion have always emphasized the fear of God goes back in fact to men's fear of their own deeds. Not only is this fear not harmful; it is extremely beneficial in that it keeps man's deeds in balance and under control. Fear of the unpleasant consequences of sin induces caution in man and helps him to rein in his rebellious instincts; it makes him a disciplined and orderly being.

If man were only to place his hope in the infinite mercy of God, with an unbridled optimism not balanced with fear, the result would be the transgression of all limits. The one whose heart is filled only with the hope of God's mercy will feel absolutely free to engage in any foolish and corrupt act he wishes; he will still hope for God's mercy and regard himself as worthy of God's forgiveness despite all the abominations he has committed. Such a person will never think of obeying God nor will he aspire to purity; his entire conduct will be suffused with corruption, but he will entertain hopes of a bright future.

Since, then, the absence of fear of God leads to corruption and sinful behavior, religion prescribes that man should alternate between hope and fear: while hoping for God's infinite mercy and generosity, man should reflect carefully and soberly on the consequences of his deeds, fearing their possible outcome.

On the other hand, if we completely abandon our hope of God's favor and kindness, our belief in a better future, in bright horizons where we can compensate for our sins and acquire virtue, would be threatened. All the spiritual potentialities which might one day blossom forth as a result of our constant exertions would remain buried for ever.

The Commander of the Faithful, upon whom be peace, said: "Do not consider even the purest member of this community as safe from divine punishment, for the Qur'an tells us, `It is only those who stand to lose that feel safe against God's punishment.' Likewise, do not cause the most evil of men to despair of God's mercy and favor, for God says, `Only the unbelieving people despair of God's mercy ...'" (Kalimat-i Qisar, no. 227) Once Imam Musa b. Ja'far, upon whom be peace, said to Hisham b. Hakam: "No one possesses true faith unless he both fears and hopes. The fear and hope of such a one is grounded in knowledge and awareness." (Mustadrak al-Wasa'il, Vol. II, p. 290)

The messengers of God and the leaders of religion who have been the intermediaries between God and man always based their summons on the combination of fear and hope. On the one hand they gave their followers the glad tidings of eternal bliss in exchange for obeying God's laws, and on the other hand they warned them of the consequences of rebellion against the laws of religion, namely punishment by God in the hereafter. The Glorious Qur'an says concerning the Most Noble Messenger: "We sent you for no purpose other than giving mankind the glad tidings of God's mercy and warning them of His punishment, but most men are unaware of this truth" (34:28)

By placing stress simultaneously on fear and hope, Islam removes all kinds of fear which far from changing the reality of man's situation simply weigh him down. It both liberates him from fear of earthly factors and uproots from his being all kinds of false hope, so that he comes to place his reliance only on the eternal power of God.

Islam teaches that none of the factors that customarily induce fear in man possess in themselves the ability to cause benefit or harm, nor do they have the capacity to extend assistance; there is therefore no reason to fear them. Worthy of being feared is only that supreme and all-subduing power to the dominion of which all beings throughout the universe are subject. It is He Who gives and withholds.

The Qur'an says: "O Most Noble Messenger! Say `Who is it that provides you with sustenance upon the heavens and the earth? Who is it that gives you eyes and ears? Who is it that gives life to the dead and brings forth the living from the dead and the dead from the living? Who is it Whose command has bestowed order on the whole created universe?' They will say: `God.' Then ask them why they do not fear God" (10:31).

First material bounties and blessings are mentioned in this verse, and then the spiritual favors without which the material gifts would be pointless and empty of meaning. The verse then proceeds to mention two of the most remarkable phenomena in the world of being life and death which serve together, in a complex and mysterious way, to illustrate the Infinite knowledge and power of the Creator. Then, after its evocation of the creation of all blessings and the mysteries of the universe, the verse mentions the guardian and administrator of all beings, and reminds short-sighted and misguided men that they should begin to fear God and His wrath, since they already acknowledge the disposition of all things to be in His hands.

* * *

Abu Dharr al-Ghifari, the noble companion of the Messenger of God, upon whom and whose family be peace and blessings, whose heart overflowed with faith and sincere devotion to God, was troubled after the death of his son by anxiety over his fate and uncertainty whether he had truly joined the ranks of the blessed or been given a place among the damned.

Coming to his son's grave full of this painful anxiety, he placed his hands on the grave and said: "O son, may God embrace you in His infinite mercy! While you were in this world you treated me well, and now that you have left this world, I declare myself well pleased with you. I swear by God that your death has not caused me any grief or distress, for I have no need of any but God. Were it not for the question of the hereafter and an eternal abode, I would be content to be in your place. It is anxiety over your fate for all eternity in the hereafter prevents me from mourning your death. I swear to God that I am weeping not out of sorrow at your death but because of the stages you must now traverse in the hereafter. Would that I knew what you have said and what you have been told after your death!"

He then turned toward God and addressed Him as follows: "O God, I absolve him from whatever obligations to me as his father You placed upon him, so absolve him too from whatever obligations toward Yourself You placed upon him. Such generosity becomes You better than it becomes me." (Furu al-Kafi, Vol. III, p. 250)

The Dissolution of Ties

One of the properties of resurrection is that it brings about the dissolution of all the relationships and mutual influences that mark the present order of the world. All causes and connections will be severed, so that things will no longer effect each other and creatures will no longer be subject to each other's influence. The only relationship that remains will be that of each object or being with its Creator; all other relationships will become utterly void.

This dissolution of ties and relationships will in reality demonstrate the essential nullity of all external causation; it is only the inner truth of all things that will be manifest on that day.

If the same causes and conditions that exist in the phenomenal world were to prevail on the plain of resurrection, the state of all created things would remain exactly the same as it is now and nothing would ever come to an end unless its very essence were transformed. The Qur'an depicts the scene of resurrection as follows: "When the leaders of falsehood seek to dissociate themselves from their followers and behold punishment of God, all causes will be cut off them and no relationship will remain."(2:166).

When the followers of the sinful lords of corruption begin to despair and cannot see even the smallest glimmer of hope for salvation, in their extreme wretchedness they turn for help to those false leaders whom they had followed so trustingly and unconditionally. But they will dissociate themselves from their followers and turn away from them. Then those followers will realize that all causes have ceased to operate and all doors have been closed. They will come to their senses and regret all the precious opportunities they have missed, all the vast possibilities they had for spiritual growth and perfection. They will be utterly dismayed, but regret and sorrow will be of no use. No path will open up before them to expiate past sins, nor will they have any time to engage in good deeds. They are doomed to remain for over in the pit they have dug for themselves, a pit that is now filled with torment and punishment.

Hisham b. Hakam asked Imam al-Sadiq, upon whom be peace: "Will the spirit dissolve after it has quit the bodily frame, or will it remain in existence unchanging?"

The Imam answered: "Yes, the spirit will remain as it is until the trumpet of resurrection is sounded. Then all things will be voided. Neither sense will remain, nor anything to be sensed." (Tabari, Ihtijaj, Vol. II, p. 97) So when all relationships of cause and effect are severed, the inner nature of all things will emerge. The manifest and the unseen realms will unite, and all the veils and obstacles that had hidden things from each other will vanish. The Qur'an says in this connection: "We have lifted from you the veil, so that this day your vision is sharp" (50:22).

On the day of resurrection none but God will have sovereignty or will. The Qur'an declares: "On that day, none will be able to do anything for another; only God's will and command will have an effect" (82:19). "On that day to whom shall belong the absolute ownership of the world? To God, the Unique and All-Powerful" (40:16).

 The Qur'an says: "Fear the fiery torment which has been prepared for the punishment of the unbelievers" (3:131). "Hasten to receive the forgiveness of your Lord, to the paradise which encompasses in its breadth all the heavens and the earth and which has already been prepared for the Godfearing" (3:133).

We can easily deduce from the word "prepared" the sense of "created." In addition, there are other indications in Islamic sources confirming the correctness of this view.

The Qur'an says the following in description of the ascension of the Most Noble Messenger, peace and blessings be upon him and his family: "The Prophet saw once more the angel of revelation, near the lote-tree of the limit, at the place where eternal paradise is located" (53:13-15). From these verses, too, it can be deduced that paradise already exists.

Be an enemy of the oppressor and a helper of the oppressed

Dec 30, '12 11:07 AM for everyone

Does not pardoning an oppressor strengthen him? Or does not this deed encourage him to continue his injustice? And, similarly, does not forgiving a foe generate a sort of negative effect in the oppressed ones?

The reply to these questions is that there is a difference in the relation of pardon and connivance with establishment of a right and so also regarding war with the oppressor. It is one of the Islamic commands: Neither oppress others nor be oppressed by others. 

And the leader of the pious Imam Ali (a.s.) has said: in his will to his sons: Be an enemy of the oppressor and a helper of the oppressed. So, if Islam orders pardoning and connivance, it also asks to fight and struggle. Proofs of both have been produced above from verses and narrations. That is why it is said that verses of the Holy Quran explain one another: Al Quraanu yufassiru bazuhu bazan.
Perhaps some unintelligent persons may think that the two orders about pardoning and fighting are contradictory, But attention to the said verses and hadiths must make all understand that the occasions for forgiving and the circumstances for fighting are also different.

The explanation is that pardon and connivance refers to a state when and where one is able to overcome the enemy who is completely defeated and there is no fear of his rising up and when it is likely that pardoning him would give him a chance to improve so that he may review his behaviour. We see a number of such circumstances in Islamic history. In this connection there also is a hadith: When you get victory over the enemy, consider pardoning him as a kind of thanksgiving for the said victory.

But when there still is a danger of the enemy’s getting up or pardon is likely to encourage him in his enmity or make him happy for his oppressive attitude, Islam not only does not permit pardoning, rather it orders a fight till final victory. Such was the way of the Holy Prophet (s.a.w.s.) and the sinless Imam (a.s.)
Another occasion for forgiving and conniving is related to personal and family rights wherein pardon and connivance has been given preference to vengeance that can destroy the organisation of family and society.

On whose part pardon and Connivance Is More Beneficent?

Naturally pardon and connivance is good on the part of all. Yet it is all the more so in the case of leaders and preachers as they have more encounters with prejudiced, ignorant, obstinate, unaware and uncivilised people and they are many a time subjected to abuse and stoning. In such circumstances the weapon for victory is pardon and convince, and kindness them and not quarrelling because, in case of the unwise ignorant, tolerance and courage and connivance is the best way which can enlighten them and dampen their fury and root out their enmity and prejudice.

How nicely has the Holy Quran, addressed the Holy Prophet (s.a.w.s.) in this matter: Take to forgiveness and enjoin good, and turn aside from the ignorant.

PARDON OR FORGIVENESS.......

Dec 30, '12 11:06 AM for everyone

Pardon or forgiveness and connivance or tolerance is one of the prominent virtues of the faithful. Many verses and narrations are found on this subject. Some of them are being discussed here. Verses: Those who spend benevolently in ease as well as in adversity, and those who restrain their anger and pardon men; and Allah loves the doers of good to others. The word Ka za ma used in this ayat means closing of the mouth of a water bag made of leather that is full. The allusion here is to one who is full of anger and yet restrains from hitting back, and Ghaiz is a state of mind in which man becomes furious and extra-ordinarily excited because of unpleasant happenings. The Holy Quran, talking about the prominent virtue of the Holy Prophet (s.a.w.s.) says: Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust. Take to forgiveness and enjoin good and turn aside from the ignorant. Explain this verse Imam Sadiq (a.s.) says: In the Holy Quran, no other verse is more comprehensive than this one in the matter of morality and so commentators have further commentated on this statement of the Imam that this verse covers graceful morals being the same as Aql (reason), Iffat (modesty) and Shahwat (zeal). According to this meaning the virtue of reason called Hikmat is in the phrase wamur bil urf (enjoin the good) as it orders good deeds and decent acts. The gracefulness of heart against the rising of passion is seen in the phrase. And the servants of the Beneficent God are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace. Narrations: The Holy Prophet (s.a.w.s.) has said: Behold! O people I inform you about the best morals of man in this world and the Hereafter. Forgiving the one who oppressed you, rejoining relation with one who broke it off and doing good to one who did bad for you and to gift one who deprived you. Also Imam Sadiq as. has said: Three virtues are the best virtues of this world and of the Hereafter: Pardoning the one who oppressed you Joining with one who separated from you Self-control when confronted with an unwise person . The Holy Prophet (s.a.w.s.) has said: It is essential for you to connive and forgive because pardoning increases for you nothing bout honour and forgive one-another so that Allah may love you. Again the Holy Prophet (s.a.w.s.) has said: Allah has never loved a man with ignorance nor has He ever dishonoured an ignorant person. Imam Baqir (a.s.) has said: One who restrains oneself from anger while being able to act angrily is the one whose heart is filled with peace faith by God on the Day of Judgement. Imam Sadiq (a.s.) says: Allah will give large eyed houri in marriage to one who has three virtues: Who suppresses his anger and fury Stands firm in the path of God and under swords and shows tolerance Does not wish to take forbidden wealth falling in his hands. And the character of the Holy Prophet (s.a.w.s.) and of the Holy Imams (a.s.) was indeed such. The Prophets general pardon granted on the day of conquest of Mecca and its like by Amirul Mo-mineen following his victory in the war of Basra are witness to this. Interested people may refer history books. Here one question may arise why pardon and connivance has been praised so much in the verses and the tradition? The answer: As anger is the fountainhead of most of the great sins and the state of anger is the most dangerous state for man when if the fury is not brought under control wisdom goes away and the angry man becomes almost lunatic. Then he is liable to make serious and dangerous mistakes which attract evil consequences accompanied by ransom, atonement and finally Divine torture or chastisement: Imam Sadiq (a.s.) says: One who suppresses his fury despite being able to retaliate, Good will fill his heart with His pleasure on the Day of Judgement. The Holy Prophet (s.a.w.s.) also says: Allah fills the heart of a person with faith and peace who controls himself from acting on his fury despite being able to retaliate. This tradition tells us that suppressing of anger has an extraordinary effect on spiritual perfection and on the strengthening of Faith. Yet it should be remembered that suppression of anger gives much benefits. But sometimes only this much does not suffice to root out the enmity from a heart. For this important result it is necessary that suppression of anger must be accompanied by pardon and gift.  This is what enables a man to attain high status and hence, doing good to one who has done bad to one is the desired precious virtue as testified by verse 134 of Surah Aale Imran Holy Quran and conniving at the evil behaviour of others was the way of the innocent Imams while dealing with their ill-wishers.

AVOID SUSPICION -AS IN SOME CASES IT IS A SIN

Dec 30, '12 11:05 AM for everyone

If the Islamic society, rather a human society adopts the Islamic laws and programmes, one of which is having good opinion, many disputes, rumours, hasty and undue decisions, doubtful news, falsities … all of which rise from misgivings may be wiped out. Otherwise, the society will continue to suffer chaos and no one will be safe from others misgiving and all will be restless.

1 – O you who believe! Avoid most of the suspicion, for surely suspicion in some cases is a sIn, and do not spy…

2 – And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.

3 – And most of them do not follow anything but conjecture; surely conjecture will not avail author against the truth…

Amirul Mo-mineen (a.s.) said: Have a good opinion about whatever is done by your brother-in-Faith and do not entertain misgiving in his word until you get a good place and carrier for him.

The Holy Prophet (s.a.w.s.) said: Try to find a good excuse and cause for any of your brothers’ deeds. If you cannot find try again. 

The Holy Prophet (s.a.w.s.) said: Keep away from conjecture as conjecture is the worst lie Somebody asked Amirul Mo-mineen (a.s.); What is the distance between truth and falsehood. He replied placing his four hand fingers between his eye and ear: Whatever your eye saw is true and most of what you ear heard is untrue. Wash whatever you hear like water and do not speak what you have not seen, that is, be like a mirror.

Amirul Mo-mineen (a.s.) said: O People! The one who sees tranquillity, steadfastness in religion and correct behaviour in his brother-in-Faith must not listen to talks spoken against him. Beware sometimes firing misses its target conjecture is not reality. A false word will eventually be rejected even if repeated increasingly because God is All-hearing and All-knowing. Also know that the distance between true and false is not more than four fingers. Then he placed his four fingers between his eye and ear and said: It is false when you say I heard and it is true when you say I saw.

In conclusion it can be said that consequences of conjecture means:

1 – Conjecture is a calamity that endangers the honour of the honourable and the servants of the society and the religion.

2 – Misgiving makes the market of rumourmongers flourish.

3 – Conjecture causes destruction of friendly and warn relations within family and market and office and workshop and everywhere and at all times.

4 – Suspicion encroaches upon the rights of the members of a society.

5 – Unfavourable guessing results in spying upon people’s lives.

This deadly disease can be remedied in two ways:

1 – First man must recognise the disease and always keep in mind its evil effects.

2 – He should try all must endeavour so that the noble Islamic culture rules over him and the society so that we remember that Allah is always watching and protecting us and that He is Omniscient, Allah-seeing and All-knowing; that He is aware of even our thoughts and imaginations: He knows the stealthy looks and that which the breasts conceal.

Then it must be realised that every spoken word and every taken step is being recorded and that it will have to be accounted for in the supreme court of Allah and that the Day will come when all of us will have to answer for all of our misplaced deeds and decisions and imaginations before Allah.


Ali (a.s.) says: When honesty and goodness is well spread in the society, it is oppression unjust to have a bad opinion about a person whose defects are not obvious. Of course when evil and immorality and corruption overtakes a society, having good opinion about one can prove deceptive.

B – Husn-e-Zann does not encircle un-Islamic militiamen or un-Islamic organisations because their designs and their foundations for working are based on secret and underground and they work for the destruction of Islam and Muslims.

B – One must keep distance from excessive favourable opinion, especially in money matters and in affairs that are in dispute among people because sometimes it can cause allegation and false accusation. In this connection Imam Sajjad (a.s.) has said: Excessive favourable opinion attracts allegation.

C – What is meant by conjecture is baseless belief and decision and it does not include tendency of heart or inclination of mind and hence it is not a doubt.