DHIKR AND AHLE DHIKR

The word “Dhikr” or “Zikr” has been used in the Glorious Qur'an 292 times. “Dhikr” literally means to have something present in mind to be conscious of an object as opposed to the sub-conscious or unconscious. In the Glorious Qur'an it is always mean to be conscious of Allah or mindful of Allah and Ahle Dhikr means who are always conscious of Allah. In short Dhikr means the Glorious Qur'an, Remembrance and the Noble Messenger (s.a.w.a.s.). In all Shi'ite and some of the Sunni books, Ahle Dhikr means Ahl al-Bayt (a.s.).

Surah al-Nahl Ayah 43 says, “If you do not know ask Ahle Dhikr (the people of remembrance).

Surah al-Anbiya Ayah 7 and Ayah 10 says, “The Messengers that We have sent before you were only men to whom We had given revelation. Ask the people of al-Dhikr (family of the Noble Messenger s.a.w.a.s.) if you do not know.” “Certainly, We have revealed to you a Book in which is your good remembrance; what! Do you not understand?” Ibn Mahyar has quoted the Infallible Imam Musa al-Kazim (a.s.) regarding the explanation of this Ayah that the word remembrance or Dhikr means the obedience to the Imams , who has after the Noble Messenger (s.a.w.a.s.), the Grace and Honor of both the worlds (this world and Hereafter)

In some of the narrations they said that Ahle Dhikr meant the People of Book but in many traditions it referred to the Infallible Imams (a.s.), because the Ahl al-Bayt (a.s.) had complete and perfect knowledge of the Glorious Qur'an and also Surah al-Talaq Ayah 10-11, “Allah has sent to you a messenger who is Dhikr.” Ali bin Ibrahim and Saffar had narrated through chain of narrators that Zurara asked the Infallible Imam Muhammad Baqir (a.s.), who said, “We are Ahle Dhikr”

According to Tafsir Noor-us-Thaqalayn volume 3 pages 55-56, the Infallible Imam Muhammad Baqir (a.s.) said, “The Glorious Qur'an is Dhikr and the Ahl al-Bayt (a.s.) are “Ahle Dhikr” and all inquiries should be directed towards them.”

Similarly, according to “Ahqaq al Huq volume 3 page 482, the famous traditionalist Ibn Abbas said that Muhammad, Ali, Fatima, Hasan and Husayn are Ahle Dhikr.” (The names of twelve narrators may be seen in Tafsir-e-Namoona volume 11-Urdu translation)

Ja'bir Ja'fi narrates in Tafsir-e-Tha'labi that when this Ayah of Surah al-Nahl was revealed, the Commander of the Faithful Imam Ali (a.s.) said, “We are Ahle Dhikr.”

The Ayah 43 of Surah al-Nahl relates to every aspect of material as well as spiritual aspects, hence a general rule was given to the Muslims that if they do not any thing about a particular topic then they should inquire from the expert in that field and also other people who are unaware about a subject should not interfere in that subject. The people who are truthful, selfless and just should be approached for any inquiry.

In the books of Sunni Muslims, like Tabari, Ibn Kathir, and Allusi had stressed that Ahl al-Bayt (a.s.) were the Ahle Dhikr.

Sources used: The Glorious Qur'an (Urdu translation) by Ayatollah Nasir Makarem Shirazi

The Glorious Qur'an (English translation) by Ayatollah Agha H.M.M. Pooya Yazdi

Hayat-al-Qulub volume 3 by Allama Muhammad Baqir Majlisi (r.a.)

Enlightening Commentary into the Light of the Holy Qur'an

GRAND AYATULLAH AQA-E-BUZURG TEHRANI (R.A.)

Muhammad Muhsin bin Ali Munzavi Tehrani was known as “Aqa Buzurg”. One of the reasons for
calling him “Aqa Buzurg” was that he was named after his grand father. He was born in 1876 A.D in
Tehran. He is credited with compiling an Encyclopedia about Shia books; known as “al-Dharia ila
Tasnif al-Shia” in 26 volumes. He also compiled a book about Shia scholars known as “Tabghat a'lam
al-Shia”
After completing the initial studies, he went to Najaf al-Ashraf and received education from great
scholars like Mirza Husayn Nuri, Shaikh Taha Najafi, Sayid Murtaza Kashmiri, Mirza Husayn Mirza
Khalil, Mulla Muhammad Kazim Khorasani, Sayid Ahmad Ha'iri Tehrani, Mirza Muhammad Ali
Chahardai, Sayid Muhammad Kazim Yazdi, and Shaikh al-Shariah Isphahani.
In that period, the Muslims were collecting information about books and authors and Shia's
contribution to the Islamic literature was being ignored. Jurji Zaydan, a Christian Arab scholar, in his
book “The History of Arabic Literature” had considered the impact of Shia scholars in Islamic Culture as very little. This was tough for Shia scholars so three of them decided to confront the challenge.
Explaining the effects of Shia scholars in Islamic sciences was given to Sayid Hasan al-Sadr and he
composed a book titled as “The Foundation of Islamic Sciences by the respectable Shias”. Shaikh
Kashif al-Ghita describing the errors in Zaydan's book wrote “al-Murajiatil Rayhaniyya” and Aqa
Buzurg compiled al-Dhari'a.
Aqa Buzurg founded a print shop in 1936 in Najaf named “Maktaba al-Sa'da” for publication of al-
Da'ria, but the imperial government of Iraq prevented his work by various excuses. Somehow he
printed the first volume of al-Dari'a but again its publication was delayed for six moths due to the
resistance of the Iraqi government.
Aqa Buzurg traveled long distances in order to research and complete this Encyclopedia. He visited the public and private libraries of Iran, Iraq, Syria, Egypt and Hijaz.
Aqa Buzurg's influence was not restricted to the admiration of his long scholarly pursuits exchanged
numerous licenses of transmission of faiths from the narrators of different Muslim sects. He was widely regarded for his piety and asceticism. He regularly lead congregational prayer at several mosques in Najaf and once a week walk from Najaf to Kufa to visit the site of the martyrdom of the Commander of the Faithful Imam Ali (a.s.)
His other literary work includes Musaffa al-Maghal fi Musannifi ilm al-Rijal, a biography of Ayatullah Mirza Hasan Shirazi, Hidayatul al-Razi al al-moj, al-naqd al-nafif fi nafi al-tahrif al-al Koran al-Sharifa defense of the textual integrity of the Glorious Qur'an, and a brief biography of Shaikh Abu Ja'far Tusi.
After a long illness, he died on February 20, 1970 in Najaf, and according to his will, he was buried in the library he devouted for usage of scholars..

Sources: WIKIPEDIA, WIKISHIA, ENCYCLOPEDEA IRANICA

REASONS FOR THE PROHIBITION OF WINE IN ISLAM

Allah has created human beings in such a way that whatever he eats or drinks will influence his body, mind and soul. Allah in His infinite Mercy has regulated man's edibles specifying what is permissible or Halal and what is prohibited or Haram.

The guiding principle is that every thing which enhances health and nutrition is allowed and the material which is injurious is prohibited. Modern science has restricted itself to the adverse effects of materials on human body.

Wine is one of the drinks which causes intoxication hence it is prohibited in stages in Islam. Surah al-Nahl Ayah 67 says, “And of the fruits of the date-palm, and grapes, whence you derive strong drink and (also) good nourishment. Lo! Therein is indeed a lesson for people who have wisdom.”

Surah al-Nisa Ayah 43, “Believers, do not pray when you are drunk, but, instead, wait until you can understand what you say.”

Surah al-Baqarah Ayah 219, “(Muhammad), they ask you about wine and gambling. Tell them that there is great sin in them. Although they have benefits for men, the sin therein is far greater than the benefit.”

Surah al-Ma'idah Ayah 90-91, “Believers, wine, gambling, the stone altars and arrows (that the pagans associate with certain divine characters) are all abominable acts associated with Satanic activities. Satan wants to induce hostility and hatred among you through wine and gambling and to prevent you from remembering Allah and prayer. Will you then avoid such things?”

Drinking wine or any intoxicants is naturally, morally and intellectually harmful. Its adverse physical effects includes the disorders of stomach, intestine, liver, lungs, pancreas, brain, nerves, blood vessels, heart and the five senses. It also causes throat cancer, breast cancer, stroke, heart disease and high blood pressure. Wine damages the soul resulting in disgraceful acts insulting and harming others. A drunk person may commit heinous crimes including murder, divulging personal or other's secrets trampling on their sanctity. Intellectual harms includes dissipating wisdom, decision-making and perception.

American College of Surgeons committee on Trauma and Inquiry reports that forty percent of motor vehicles crash deaths involve alcohol drinking and forty percent of pedestrians killed have been drinking.

In England, insanity due to drinking intoxicating beverages was 2249 compared to only 53 people were insane due to other reasons. The presence of alcohol combined with easy access to a deadly weapon is deadlier on the pretext of a minor grievance. In the United States, the mental illness leads to twice as many deaths compared to the American deaths in the Second World War. Intoxicating drinks and smoking leads to mental illness. The statistics from France reveals that 60 billion Francs spent on courts and prisons, 40 billions Francs spent on social benefits and charity, 10 billion Francs spent on hospitals for alcoholics, and 70 billion Francs for maintaining social security.

An English scholar named Bentham said, “The religion of Islam has prohibited all kinds of alcoholic drinks and this is one of the distinctive features of Islam.”

Sources: The Glorious Qur'an, al-islam.org/message -thaqalayn

TAWASSUL

Allah (s.w.t.) is expressly asking His creatures to find Him through “Waseela” to attain happiness. Surah al-Ma'idah Ayah 35 says, “Believers, have fear of Allah. Find the means to reach Him and strive hard for His cause so that you may have everlasting happiness.” In order to seek Allah (s.w.t.)'s forgiveness, He is directing His creatures to go through the Noble Messenger (s.a.w.a.s.) as explained in Surah al-Nisa' Ayah 64, “....If they ever do injustice to themselves and come to you (Muhammad) asking for Allah's forgiveness and if the Messenger also were to ask Allah to forgive them, they would certainly find Allah All-Forgiving and All-Merciful.” Similarly, Prophet Yousuf's brothers approached their father to seek forgiveness from Allah for their sins about their brother Prophet Yousuf as mentioned in Surah Yousuf Ayah 97-98, “Father, ask forgiveness for our sins; we have certainly sinned.” He said, “I shall ask my Lord to forgive you; He is All-Forgiving and All-Merciful.” On the same line, Allah in some cases restricts the intercessor that without His permission they will not seek His forgiveness as detailed in the famous “Ayat-al-Kursi” in Surah al-Baqarah Ayah 255, “.....No one can intercede with Him for others except by His permission.” Even the prophets do not dare intercede for anyone without His permission, as stated in Surah al-Anbiya Ayah 27-28, “These servants do not speak before He speaks . They simply act according to His orders. He knows all that is in front of them and all that is behind them. (These servants of Allah) will not intercede with Him for anyone without His permission and they tremble in awe (before His greatness).”

Shias, when they seek assistance from the Noble Messenger (s.a.w.a.s), Imam Ali (a.s.) and other Infallible Imams (a.s.) , they do it with the full knowledge that they are alive as they were martyrs in the path of Allah and further that they are not independent of Allah but because of their status with Allah they seek them as “Waseelah” in the hope that if they recommend our case Allah may grant our wishes and duas. In Dua-e-Tawassul, we seek help from the “Fourteen Infallible” individually and repeat, “We turn towards Allah with your help, seek your intercession and advocacy before Allah, we call upon you before our request (to Allah);O intimate of Allah, stand by us when Allah sits on judgment over us.”

The Sunni traditionalist Tirmidhi relates through his chain of narrators from Usman ibn Hunayf that a blind man came to the Noble Messenger (s.a.w.a.s.) and said, “I have been afflicted in my eyesight, so pray to Allah for me.” He (s.a.w.a.s.) told him to pray two rak'at prayer and say, “O Allah, I ask you and turn to you through my Prophet Muhammad, the Prophet of Mercy; O Muhammad, I seek your intercession with my Lord for the return of my eyesight.” Even after the death or martyrdom of the Noble Messenger (s.a.w.a.s.), Tabrani in his “al-Mujam al-Saghir” a man came to Usman ibn Hunayf for help and Usman once again told him follow the same supplication advised by the Messenger.

According to the Glorious Qur'an, if a Muslim does not fulfill his obligations and adherence to the path of the Noble Messenger (s.a.w.a.s.) and his Progeny (a.s.), he will not be considered worthy of intercession, even if the Noble Messenger (s.a.w.a.s.) were to intercede on his behalf as stated in Surah al-Munafiqun Ayah 6, “It is all the same whether you sought forgiveness for them or not; Allah will never forgive them. Allah does not guide the evil-doing people.”

It is reported that when Abdullah ibn Abbas was on death-bed, he said, “O Allah!I seek to approach toward you by means of Wilaya of Ali ibn Abi Talib (Fada'il al-Sahaba by Ahmad ibn Hambal v2 page 662 #1129 and al-Riyad al-Nadhira by Muhibuddin al-Tabari v3 page 167)

Sources: the Glorious Qur'an, A Shi'ite Encyclopedia

THE TREATY OF HUDAYBIA

The Noble Messenger (s.a.w.a.s.) had never fought a war of aggression. The treaty of Hudaybia was the first truce between Islam and its adversaries. In the month of Shawwal 6 A.H., the Noble Messenger (s.a.w.a.s.) saw a dream that he along with the companions was in Makkah performing Hajj. Ayah 27 of Surah al-Fath was revealed immediately after the treaty of Hudaybia, “Allah made the dream of His Messenger come true for a genuine purpose. (In this he was told), “If Allah wills, you (believers) will enter the Sacred Mosque, in security, with your heads shaved, nails cut, and without any fear in your hearts. “ He knew what you did not know. Bedsides this victory, He will give you another victory.”

He asked the companions to prepare for going to Makkah. Imam Ali (a.s.) was holding the standard of Islam when 1,400 Muslims reached Dual Halifa, 6 miles from Makkah and changed the dress and wore Ihram. Dual Halifa now is known as “Diyar Ali” The Noble Messenger (s.a.w.a.s.) ordered the companions not to fight the infidels even if they tempt them. The Makkans sent 200 men with Khalid bin Walid to attack the Muslims. But the Noble Messenger (s.a.w.a.s.) advised the Muslims to recite “Prayer of Fear” or “Namaz-e-Khauf” in which one batch recites prayer while other batch watches and protects them and later the batch which had already prayed watches while the first batch prays. Consequently, Khalid was disappointed to ambush the Muslims.

They reached Hudaybia which is situated on the outskirts of Makkah. The infidels tried to attack at night but were arrested. The Noble Messenger (s.a.w.a.s.) could have punished them but he released them. The infidels sent couple of emissaries to talk and he (s.a.w.a.s.) repeated his stance that Muslims only want to perform Umra and leave. When status quo prolonged, he (s.a.w.a.s.) asked Hazrat Omar to talk to the infidels but he excused himself saying that there were no protection for him and suggested Hazrat Osman, who had many kinsmen in Makkah. Nineteen days passed but there was no news about him. At that time, the Noble Messenger (s.a.w.a.s.) assembled all Muslims under a tree and asked them to pay allegiance on his hand saying that they will not desert the Prophet under any circumstances. That was called “Bai'at-e-Rizwan” The infidels sent a negotiator named Sohail bin Omer, a tough negotiator.

The Treaty of Hudaybia was ready to be signed detailed as under:

The Muslims will return to Madinah and return next year for pilgrimage.

If any Muslim went from Madinah to Makkah, they will detain him, but if any Muslim went from Makkah to Madinah, he will be sent back to Makkah.

The Arab tribes would be free to join either parties.

The Truce will be valid for 10 years and no hostilities will take place between them.

The assets and wealth of either parties will be immune from appropriation by either party.

The Muslims in Makkah will be free to practice Islam without interference.

The Noble Messenger asked Imam Ali (a.s.) to prepare two copies of the treaty and directed him to write “Bismillahir Rahmanir Rahim” and “Muhammadun RasoolAllah”. Sohail objected and asked to remove RasoolAllah but Imam Ali (a.s.) declined to strike off but the Noble Messenger (s.a.w.a.s.) deleted it and wrote “Muhammad ibn Abdullah”

Sometimes the best way to expose hypocrites is through peace treaty.The Infallible Imam Hasan (a.s.) followed in the footsteps of his grandfather (s.a.w.a.s.) and made a peace treaty with Muawiya and the history is a witness that Muawiya breached every covenant of the Peace Treaty with Imam Hasan (a.s.).

Sources: The Glorious Qur'an, Duas.org, Ziaraat.com, al-islam.org

LOVE OF AHL-AL-BAYT AND THE SCALE (MI'ZAAN) OF QIYAMAT

Surah al-A'raf Ayah 8-9 says, “(Everyone's deeds) will certainly be weighed (and evaluated) on the Day of Judgment. Those whose good deeds weigh heavier than their bad deeds will have everlasting happiness. And whosoever scale be light, those are they who have ruined their selves for they used to be unjust unto Our Signs.”

Prophets and the Infallible Imams are the “Signs of Allah” Hence the people who were unjust to the Imams, their good deeds will not be accepted by Allah.

Surah al-Mu'minun Ayahs 102-103 says, “If the side of one's good deeds weighs heavier on a scale, he will have everlasting happiness, but if it weighs less, one will be lost forever in Hell.”

Surah al-Qa'riah Ayahs 6-11 says, “Those whose good deeds will weigh heavier (on the scale) will live a pleasant life, but those whose good deeds will be lighter (on the scale) will be thrown headlong into Hawiyah. What does it tell you it is? It is a burning fire.”

There are many interpretations of the balance; some say it is the balance like in this world. But since the balance in Qiyamat is a medium to identify faith and principles of belief, good and bad morals, righteous and evil deeds, it cannot be a physical balance. The Infallible Imam Ja'far al-Sadiq (a.s.) while replying to a question said, “Justice would be observed in accounting and recompense of deeds. The heavier deeds means more good deeds.” (Behar-ul-Anwar volume 7 page 248)

There are two alternatives; either it is the Shariat entailing correct belief and ethical values or the reflections of prophets and Imams. Since they were the guides of humanity and acted themselves according to the shariah and personified as perfect human beings, hence they may be considered as Scale.. At different occasions, the Noble Messenger (s.a.w.a.s.) said, “Justice, prayer and good behavior is the balance.” The Infallible Imam Ja'far al-Sadiq (a.s.) said, “One who recites 'there is no God except Allah' which should prevent him to commit prohibited acts, will enter Paradise.”

In yet another tradition, the Noble Messenger (s.a.w.a.s.) said, “I am the balance of knowledge and Ali is the two pans of the balance, Hasan and Husayn are its cords and Fatima is the connecting rod between them and the imams after Hasan and Husayn would be the criteria of recognition of their friends and their enemies.” (Bihar-ul-Anwar v. 23 p. 107)

Ahl-al-Bayt (a.s.), who were under the Cloak when the Ayah of Purity (33:33) was revealed, the Ayah certifies their Purity. Their Truthfulness was certified by Allah (s.w.t.) against the Christians of Najran when Ayah of Mubahelah was revealed (Surah Ale-Imran Ayah 61). They were the Signs of Allah.

There is another tradition of the Noble Messenger (s.a.w.a.s.) that if a Muslim, while praying in the Haram of Ka'ba and is fasting and gets killed without any fault of his but bears enmity with (Imam) Ali, he will not even smell the scent of Paradise.

It appears that the deciding factor of all deeds depends on the Wilayah of Imam Ali (a.s.) and his progeny (a.s.). in that their good deeds weigh heavier than the bad deeds and hence will guarantee their admittance to the Paradise.

Sources: The Glorious Qur'an (Urdu translation) by Ayatollah Naser Makarim Shirazi

                The Glorious Qur'an (English translation) by Ayatollah Agha H.M.M. Pooya Yazdi

                Imamreza.net/scale of deeds in Qiyamah

SACRIFICE BY THE COMMANDER OF THE FAITHFUL IMAM ALI (A.S.)

Although, the Ahlal Bayt (a.s.) were the creatures of light in human attire and enjoyed a supreme status with Allah (s.w.t.) but in the face of physical demands of hunger and thirst, they sacrificed themselves for the Allah's creations.

Surah al-Hashr Ayah 9 states, “Those who established a community center and embraced the faith before the arrival of the immigrants love those who have come to their town. They are not jealous of what is given to the immigrants. They give preference to them over themselves – even concerning the things that they themselves urgently need. Whoever controls his greed will have everlasting happiness.”

The commander of the Faithful, Imam Ali (a.s.) lived a life entirely and completely for the love of Allah and His Noble Messenger (s.a.w.a.s.); from his unique birth in sacred House of Allah-Kaaba to the last of his apparent life in the House of Allah; the Mosque of Ku'fa. He (a.s.) was the “Nafse Rasool” as Allah addressed His Noble Messenger (s.a.w.a.s) in Surah al-An'am Ayah 162, “(Muhammad), say, “My prayer, sacrifice, life, and death are all for Allah, the Lord of the Universe.”

Once Imam Ali (a.s.) asked for food from the Lady of Paradise, Sayyida Fatima Zahra (s.a.). She (s.a.) replied that there was nothing in the house for eating. Imam Ali (a.s.) borrowed a dinar from someone and went towards the market to buy some food. The Imam (a.s.) met Meghdad, exhausted, and looked very weak from his face. When asked by Imam Ali (a.s.) about his welfare, Meghdad expressed gratitude to Allah for His Grace for him and when pressed further Meghdad said that there was nothing at all at home for his family and children to eat, and himself hungry. Imam Ali (a.s.) said that the same situation had brought him out of his house and gave away the borrowed dinar to him to take some food for himself, his family and children. When Imam Ali (a.s.) returned home empty-handed, he found that some heavenly being having delivered some delicious food for Sayyida Fatima Zahra (s.a.) Imam Hasan (a.s.), Imam Husayn (a.s.) and for himself. This was one of the many occasions when the Ahlul Bayt (a.s.) were provided by Allah with some heavenly food.

Abdullah ibne Masood says that once after the night prayers he and some others were seated in the mosque along with the Noble Messenger (s.a.w.a.s.) when a man got up and the Noble Messenger (s.a.w.a.s.) said:

“O' man, do not call yourself as poor, for there are four things which are really poor ones in the world”

The mosque in the midst of the people who do not pray in it.

The Glorious Qur'an in the house, the inmates of which do not recite it.

The scholar in the midst of the people who do not resort to him to get benefited by his learning.

The Believer (Muslim) who is a helpless captive in the hands of the disbelievers.

Then he (s.a.w.a.s.) turned to his companions and asked “who among you would take this brother of yours and feed him.” The Commander of the Faithful Imam Ali (a.s.) brought the man to his abode and asked the Lady of Paradise, Sayyida Fatima Zahra (s.a.) if there was any food. She (s.a.) replied that the quantity at home was hardly sufficient for one soul. The food was served but if Imam Ali (a.s.) takes part into it, it would not be sufficient for the guest and if he did not take part, it would be against the etiquette. Imam Ali (a.s.) extinguished the lamp and gave it to her to delay in relighting until the guest finished eating. In the dark the guest ate the food and Imam Ali (a.s.) sat with him, moving his mouth as if he was also taking part in the eating. When the guest had finished eating, the lamp came relighted and the food was there as it was. Imam Ali (a.s.) asked the man why he did not have the food, the man said that he had his fill. After the guest had left, the “Panjetan” ate of the food and even when they were fully satisfied, the food remained the same in quantity which was given away to the poor. This is one of the many instances of the miraculous happenings with these Godly ones. When Imam Ali (a.s.) returned to the mosque, the Noble Messenger (s.a.w.a.s.) informed Imam Ali (a.s.) of what happened at the house saying that Gabriel informed him of the event in all the details and conveyed the above-mentioned Ayah 9 of Surah al-Hashr.

Sources: The Glorious Qur'an translation in Urdu by Ayatollah Nasir Makarem Shirazi

The Glorious Qur'an translation in English by S.V.Mir Ahmed Ali & Ayatollah H.M.M.Pooya

SADAQA REMOVES EVIL, SICKNESS, DISASTER, AND UNFORTUNATE INCIDENCES

There are numerous stories related to the fact that when people gave sadaqa, they were relieved of many kinds of misfortunes.

The Noble Messenger (s.a.w.a.s.) had said, as quoted in Bihar ul-Anwar (v 62 page 269), “Allah says that when the angel of death is asked to remove the soul of a person, and if he or she gives sadaqa, Allah orders the angel of death to stop.”

Similarly, the Infallible Imam Ja'far al-Sadiq (a.s.) said, as quoted in Bihar ul-Anwar, “A Sadaqa given openly, prevents seventy types of mishaps, and a Sadaqa given secretly cools of the anger of Allah. Sadaqa shields us from seventy evils of this world, including ill-fated death.”

When we give charity, Allah in His Infinite Mercy changes our fate as stated in Surah ar-Ra'ad Ayah 39, “Allah removes what He wishes and establishes what He wishes, for He has Mother of Books.”

If charity is given in the name of the Imam Zamana and the Infallible Imam Husayn (a.s.) and request them for help, the sickness may be cured and other duas are responded.

In a book named “Jazaa al-Amal” on page 37, Shaikh Ahmad Mujtahidi described that there was a disease in the grape gardens of a village Shahryar in Iran which caused extensive damage. A man, who used to give zakat and other charity, was fortunate that his garden was safe.

Once, a business man was on the death bed and his family was very upset and crying. The man asked his family to give what ever was in the storage room as charity which resulted in his recovery and a long life of 130 years!

The Noble Messenger (s.a.w.a.s.) said, (Najafiat page 117), “Cure your sickness with charity.”

Allama Hilli reports that once the Noble Messenger (s.a.w.a.s.) passed by a Jew who was chopping wood. On seeing the Jew, he (s.a.w.a.s.) said that the Jew would be bitten by a snake and will die. In the evening, people saw that the Jew was still alive. He (s.a.w.a.s.) asked the Jew to be brought in his presence. The Noble Messenger (s.a.w.a.s.) asked him to open the bundle of chopped wood and out popped a snake. He (s.a.w.a.s.) asked the Jew as to what act did he do on that day. The Jew replied that while he was eating his food a beggar came and asked for some food and he without hesitation gave him one of the two breads he had. The Noble Messenger (s.a.w.a.s.) said that the Jew was destined to die but the charity saved him. The Jew became Muslim.

Shaheed Hassan Shirazi narrated on page 202 in his book “Kalimatullah” that Prophet Yaqub was visited by a beggar on a Friday night, he had heard the beggar but did not feed him. Allah put him to a test to make him realize the importance of charity and Prophet Yousuf was separated from him for a long time.

In the book “Liaalil Akhbaar” page 82, it is reported that the Infallible Imam Ja'far al-Sadiq (a.s.) said that Prophet I'sa was told that a certain girl was getting married. When they mentioned her name, he said that she was going to die on her wedding night.

The morning after the wedding they found that the bride was still alive. Prophet I'sa wanted to see the bride and asked her if she had done any good act on the wedding night.

The bride replied that there was a beggar who used to beg on every Friday night. On the wedding night, which was a Friday night, he came and beg as usual and because nobody bothered with him, she got up and went to give him some charity. Prophet I'sa asked her to look at a pile of clothes which lay in her room. When the bride tried to look beneath the pile of clothes she found a scorpion. Prophet I'sa remarked that due to the good act, she had been saved from death.

Source: The Beauty of Charity by Ahmad Ali Al-Kuwaity

THE GLORIOUS QUR'AN

The Gateway of Knowledge, the Commander of the Faithful, Imam Ali (a.s.) had said about the Last Message of Allah (s.w.t.) as follows:

Then God revealed to him (the Prophet) the Book. It is a light whose radiance shall not be extinguished; a lamp whose flame shall not die; an ocean whose depths shall not be fathomed; a path which shall not lead astray; a blaze whose brilliance shall not be darkened; a criterion whose evidence shall not be suppressed; an elucidation whose cornerstones shall not be demolished; a cure with which there is no fear of ailments; a power whose supporters cannot be defeated; a truth whose helpers cannot be forsaken. Thus, it is a source of faith and its prosperity; it is the fountainhead of knowledge and its vastness; the meadow of justice and its flowing streams; the support of Islam and its foundation; the valleys of the truth and its fields; an ocean that shall not be drained by those who draw upon it; a spring that shall not be exhausted by those who draw upon it; a watering place that shall not be depleted by those who come to it; a station whose road travelers do not miss; a signpost which the wayfarers always see; the hilltops that cannot be bypassed by those who seek them. God has made it the quencher of the thirst of scholars; a vernal season for the hearts of the jurists, a destination for the path of righteous, a cure after which there is no malady, a light which does not alternate with darkness, a rope whose knots are firm, a stronghold whose peak is impregnable. It is (a source of ) power for whoever cultivates it, peace for whoever dwells on it, a guidance for whoever follows it, a laudable act for whoever embraces it, an argument for whoever speaks for it, a witness for whoever fights for it, a sharp instrument for whoever bases his argument on it, a support for whoever supports it, a means of deliverance for whoever employs it, a sign for the discriminating, a shelter for whoever seeks healing, a source of knowledge for whoever has sense, and the best narrative for its transmitters, and a means for the one who sits in judgment.

Source:

Nahjul Balagha, compiled by al-Sharif al-Radi Mohammad bin al-Husyn commentary by Muhammad Abdul, ed. Abd al Aziz Sayyid (Beirut: Dar ul-Andalus 1963) vol. 3 page 390-92